BETHANY  C.  E. 


REAQINQ  COURSES 

Conceraing 


the  Disciples 


TYLER 

^-^^  yCX^-ex.^ 


Che  Bethany  C.  e.  Band-DooR  Series: 

(J.  Z.  TVLKK,  General  Editor.) 

CONSISTING  OF  A  SERIES  OF  SMAI,I. 
BOOKS  AI,ONG  THE  LINES  OF  BIBI,E 
STUDY,  THE  STUDY  OF  MISSIONS,  AND 
THE  STUDY  OF  THE  HISTORY  AND 
PURPOSES  OF  THE  DISCIPI.ES  OF  CHRIST; 
DESIGNED  ESPECIAI,I,Y  FOR  THEIR 
CHRISTIAN  ENDEAVOR  SOCIETIES,  AND 
PREPARED  UNDER  THE  APPROVAI.  OF 
THE  GENERAI,  CHRISTIAN  MISSIONARY 
CONVENTION.      .*.       .'.      .-.      .'.      .-.      /. 


FIRST  SERIES : 


I.  1)ana-book  for  Bible  Study 


J.  W.  McGARVEY, 

President  of  the  College  of   the  Bible  in 
Kentucky  University. 


II.  l)and-book  Concerning  tbe  Disciples 


B.  B.  TYLER. 

Author  of  the  History  of  the  Disciples  of 

Christ  in  the  American  Church 

History  Series. 


III.  i)and-bool{  of  missions 


A.  McLEAN, 

Corresponding  Secretary  of   the  Foreign 

Christian  Missionary  Society. 


'f3ant>abooit  Series  for  tbe 


>^ 


Concerning  tbe  Disciples  of  €bri$t. 


BY 


B.  B.  TYLER, 

Author  of  the  History  of  the  Disciples  of  Christ  in  the 
American  Church  History  Series. 


EDITED   BY 

F.    D.    POWER 

LEADER  OF  THE  STUDY  OF  HISTORY  OF  THE 

DISCIPLES  IN  THE  BETHANY  C.  E. 

READING  COURSES. 


m 


f^ubIi0bc^  b^ 

Ube  1ftea^in9  Course  Committee 

798  "IRcpublic  Street 

Cleveland,  ®bio 


Copyright,  1897, 
By  J.  Z.  TYLER,  Chairman. 


Printed  by  the 
Julia  A.  Andrews  Fund. 


The  National  Convention  of  the  Disciples 
of  Christ,  held  in  Springfield,  Illinois, 
October  16-23,  1896,  adopted  the  following 
recommendations : 

"  I.  That  this  convention  approve  the  idea  of 
adding,  within  certain  limits,  the  educational 
feature  to  the  Christian  Endeavor  Societies  among 
us.  This  added  educational  feature  shall  include 
helps  for  the  systematic  reading  of  the  Bible,  a 
selected  course  of  reading  concerning  missions  in 
general,  and  our  own  missions  in  particular,  and 
thorough  instruction  as  to  the  origin,  the  prin- 
ciples, and  the  histor>'  of  our  own  movement  for 
the  restoration  of  New  Testament  Christianity. 

2.  That  this  convention  approve  of  the  pur- 
pose to  provide  a  series  of  hand-books  for  our 
young  people  covering  the  field  not  already  satis- 
factorily covered." 


INTRODUCTION. 


No  chapter  in  American  church  history,  none, 
•we  may  truly  say,  in  universal  church  history  is  more 
fascinating  than  that  of  the  work  inaugurated  by  the 
Campbells  and  their  co-laborers.  No  religious  move- 
ment of  the  century  has  been  more  important  and 
wide-reaching  in  its  purpose,  none  has  had  in  its 
early  struggles  and  progress  more  of  the  heroic 
element,  none  has  been  more  effective  if  we  view 
its  results.  Its  origin,  genius  and  growth  are 
more  and  more  attracting  the  attention  and  even  the 
wonder  of  thoughtful  people.  This  study  must  be 
useful  to  every  one  who  would  be  properly  informed 
on  the  live  issues  of  the  day,  and  eminently  so  to 
the'hundreds  of  thousands  of  young  men  and  women 
who  now  constitute  this  marvelously  growing  body 
of  believers.  To  one  who  has  all  his  life  been  asso- 
ciated with  this  religious  movement  and  whose 
service   has    been   conspicuously    faithful    and   sue- 


8  INTRODUCTION. 

cessful,  was  assigned  the  work  of  preparing  these 
pages.     The  task  has  been  well  performed. 

It  will  be  noted  that  this  claims  simply  to  be  a 
hand-book.  It  contains  the  seeds  of  things.  It  could 
not  be  expected  that  the  writer  would  choose  a  wider 
scope  or  give  more  elaborate  details  than  will  be 
found  in  this  small  volume.  It  is  intended  to  be  a 
guide  to  the  reader,  a  manual  setting  forth  in  brief 
outline  the  'matters  with  which  it  deals,  and  leaving 
the  student  to  take  up  any  line  of  thought  suggested 
by  its  chapters  and  indulge  in  the  largest  liberty  of 
investigation. 

Very  profitably  and  judiciously  the  author  dis- 
cusses his  subject  under  twenty-two  divisions.  In 
the  use  of  this  volume  by  the  individual  reader  or  by 
the  circle  there  is  suggestion  here  of  wide  fields  of 

research In  connection  with  the 

first  five  chapters  very  profitable  study  can  be  made 
of  the  Renaissance  and  the  Lutheran  Reformation, 
and  of  the  great  characters  to  whom  the  world  is 
specially  indebted  for  its  escape  from  the  dark  ages 
and  its  advance  to  the  present  high  state  of  civiliza- 
tion and  religious  liberty In  the 

development  of  the  line  of  thought  from  chapters  six 
to  twelve  a  series  of  studies  of  the  Acts  of  the  Apostles, 
of  the  cases  of  conversion  reported  there,  of  apostolic 
church  organization  and  church  life  could  be  pursued 
to  great  advantage. 


INTRODUCTION.  9 

In  taking  up  chapters  thirteen  to  twenty-two, 
■which  deal  with  present  conditions  among  the  Dis- 
ciples, the  whole  field  of  modern  religious  thought 
and  action,  literature,  education,  missionary  effort, 
charity  and  temperance  work,  is  opened  before  us. 
Throughout  the  course  of  study  such  books  as  the 
lives  of  Alexander  Campbell,  Scott,  Smith,  Errett, 
and  others  should  be  read,  sketches  of  these  leaders 
prepared  and  read  before  the  circles,  and  their  works 
reviewed. 

We  commend  this  little  work  and  this  line  of 
collateral  study  to  young  and  old  as  of  profound 
interest,  of  untold  value,  and  of  present  pressing 
need. 

F.  D.  Power. 


CONTENTS. 


I'AGE 

I.  A  Glimpse  of  Religrioiis  Conditions 11 

II.  Reaching  out  after  Better  Things 16 

III.  The  Purpose  of  the  Pioneers 23 

I\'.  The  Declaration  and  Address 28 

\'.  Reformations  and  Restoration 34 

VI,  The  Process  of  Discovery 39 

\'II.  The  Unity  of  the  Church 45 

N'lII.  The  Gospel  Conditions  of  Pardon 50 

IX.  The  Evils  of  Human  Creeds 55 

X.  The  Exaltation  of  the  Christ 61 

XI.  The  Place  of  the  Ordinances 67 

XII.  Misunderstanding  and  Opposition 73 

XIII.  Rapid  Increase  in  Numbers 78 

XI\'.  Deepening  Spiritual  Life 83 

X\'.  Evangelistic  Spirit  Among  the  Disciples 89 

XVI.*  The  Literature  of  the  Disciples 94 

XVII.  Education  Among  the  Disciples 99 

XVIII.  Christian  Endeavor  Among  the  Disciples 103 

XIX.  Mission  Work  of  the  Disciples 108 

XX.  The  Present  State  of  the  Union  Question 114 

XXI.  Points  to  be  Guarded 120 

XXII.  The  World's  Indebtedness  to  the  Disciples 12.5 


APPENDIX. 


The  Annals  of  the  Disciples  of  Christ 132 

Offering  of  the  Churches  of  Christ 138 


Concerning  the  Disciples  of  Christ: 

»       A   HAND-BOOK. 


CHAPTER    I. 

RELIGIOUS   CONDITIONS. 

As  we  begin  the  study  of  the  people  known 
as  the  Disciples  of  Christ  let  us  spend  a  few 
moments  in  looking  at  the  moral  and  spiritual 
condition  of  the  people  of  the  United  States  in 
the  early  part  of  the  nineteenth  century. 

A  picture  of  this  period  fuU}^  and  accurately 
drawn  would  be  dark  in  the  extreme.  It  was 
a  time  of  prevalent  unbelief.  The  uneducated 
and  the  cultured  were  alike,  to  an  alarming 
extent,  under  the  dark  pall  of  infidelity.  It 
was  thought  by  some  that  the  Christian  re- 
ligion was  destined  ere  long  to  pass  away.  A 
better  system,  it  was  thought,  would  take  its 


12        CONCERNING  THE   DISCIPLES   OF   CHRIST. 

place.  Religion  was  blamed  for  most  of  the 
evils  from  which  men  suffered.  If  every  relig- 
ion could  be  removed  man  would  at  once  enter 
upon  such  a  career  of  prosperity,  in  almost 
every  respect,  as  he  had  never  experienced. 

Among  those  who  believed  in  God,  in  Jesus, 
and  in  the  Bible,  the  prevalent  thought  was  Cal- 
vinistic.  They  held  that  a  definite  number  of 
men  were  foreordained  to  everlasting  life,  irre- 
spective of  belief  or  conduct.  Those  who  were 
not  thus  elected  to  life  in  Christ  were  children 
of  wrath.  It  was  thought  that  there  is  nothing 
for  a  man  to  do  in  order  to  secure  salvation. 
Every  case  of  regeneration  was  as  much  a  mira- 
cle, as  the  restoration  of  I^azarus  to  life.  Pious 
men  objected  to  the  minister  speaking  to  their 
sons  and  daughters  on  the  subject  of  personal 
religion.  They  said:  "If  they  are  the  elect  of 
God,  he  will  in  his  own  time  and  way  regener- 
ate them.  To  talk  to  them,  urging  them  to 
become  Christians,  may  make  them  hypo- 
crites." The  Rev.  Dr.  Dorchester  tells  us  in 
his  book  entitled  "  Christianity  in  the  United 
States ' '  that  '  *  the  most  pious  people  in  the 
beginning  of  the  present  century,  in  the  United 
States,  entertained  a  faith  so  unlike  the  present 
belief  of  evangelical  Christians  as  to  almost 
create  the  impression,  on  our  minds,  that  their 


RELIGIOUS  CONDITIONS.  13 

religion  was  not  the  same  religion  which  we 
now  have,  and  in  which  we  believe." 

The  word  of  God,  in  the  Bible,  was  regarded 
as  a  dead  letter.  There  was  no  power  in  the 
Gospel  to  produce  faith.  The  faith  by  which 
men  are  saved,  it  was  understood,  was  a  direct 
gift  from  God.  Faith  did  not  come  as  a  result 
of  testimon3\  The  Sunday  School  met  with 
serious  opposition.  Bible,  missionary,  and  tract 
societies  were  supposed  to  exist  contrary  to 
the  will  of  God.  The  names  of  congregations 
co-operating  in  mission  and  Sunday  School 
work,  and  in  the  distribution  of  the  Word  of 
God  through  the  agency  of  Bible  societies 
were,  at  least  by  one  association  of  Baptist 
churches,  erased  from  its  minutes.  Persons 
who  engaged  in  such  enterprises  were  con- 
demned as  heretics! 

The  moral  life  of  the  people  was  on  a  very 
low  plane.  Human  slavery  existed  without 
rebuke.  Men  and  women  w^ere  bought  and 
sold  at  public  auction,  like  cattle  and  mules. 
Difficulties  between  "  gentlemen  "  were  settled 
by  fighting  duels.  Reputable  "gentlemen" 
drank  to  intoxication.  There  was  no  total 
abstinence  sentiment  in  those  daj^s.  Alcoholic 
drink  was  believed  to  be  a  good  creature  of  God. 
Members  of  churches  drank  to  intoxication. 


14        CONCERNING   THE   DISCIPLES   OF   CHRIST. 

Ministers  of  the  Gospel  sometimes  indulged  to 
excess  in  the  use  of  alcoholic  liquors.  The 
I^ord's  day  was  habitually  desecrated. 

Imagine  the  condition  in  which  society 
would  be,  at  the  present  time,  if  Sunday  Schools, 
Bible  and  missionary  societies,  Societies  of 
Christian  Endeavor,  temperance  societies,  etc., 
etc.,  were  blotted  out.  In  the  days  now  under 
review  there  were  no  union  meetings.  The 
prevalent  sectarian  spirit  rendered  such  evan- 
gelistic efforts  in  behalf  of  lost  men  impossi- 
ble. The  churches  instead  of  co-operating  in 
eflforts  to  spread  abroad  among  men  the  light 
of  the  Gospel  of  the  Prince  of  Peace,  were 
engaged  in  fighting  against  each  other. 

What  were  some  of  the  causes  producing 
this  sad  condition  of  faith  and  life  ? 

Before  the  War  of  Independence,  Great 
Britain  would  not  permit  the  publication  of 
the  Bible  within  the  limits  of  her  dependencies 
on  this  side  of  the  Atlantic.  There  came  to 
be,  therefore,  a  famine  of  the  Word  of  God. 

The  aid  rendered  by  France  to  the  colonies 
in  their  struggle  for  liberty  was  unfortunate 
for  the  morals  of  the  people.  The  soldiers, 
many  of  them,  were  unbelievers.  French  infi- 
delity was,  by  them,  sown  broadcast. 

The  tendency  of  war  is  to  lower  the  moral 


REUQIOUS   CONDITIONS.  15 

toue  of  the  people  engaging  in  it.  The  War 
of  the  Revolution  was  no  exception  to  this 
tendency. 

The  people  were  exceedingly  poor.  They 
lived  remote  from  each  other.  Because  of  their 
poverty,  and  the  manner  in  which  their  homes 
were  distributed,  it  was  impossible  for  the  peo- 
ple to  possess  and  use  the  means  of  grace 
necessary  to  a  healthy  moral  and  spiritual  tone. 

At  the  close  of  the  Revolutionary  War,  so 
much  had  been  spoken  and  written  on  the  sub- 
ject of  liberty  that  multitudes  of  the  people 
were  practical  anarchists.  They  did  not  be- 
lieve in  any  kind  of  government.  Mr.  John 
Fiske,  the  historian,  characterizes  this  as  "The 
critical  period  in  American  history." 

The  people  having  freed  themselves  from 
the  government  of  Great  Britain,  were  now 
compelled  to  give  attention  to  the  formation  of 
a  suitable  government  for  themselves  and  for 
their  posterity.  This  matter  must  receive  at- 
tention. But  little  time  or  thought  could  be 
given  to  religion. 

Almost  immediately  after  independence  had 
been  secured,  difiSculties  with  the  mother  coun- 
try arose  which  culminated  in  the  War  of  1812. 

The  foregoing  are  some  of  the  reasons  for 
the  deplorable  condition  of  affairs  described  in 


16        CONCERNING   THE  DISCIPLES  OF  CHRIST. 

the  beginning  of  this  chapter.  And  besides 
all,  and  worst  of  all,  is  a  tendency  belonging  to 
man  to  turn  from  God.  There  was,  however, 
a  remnant  in  this  dark  period  earnestly  deter- 
mined to  serve  God.  Here  and  there  a  man,  in 
the  ministry,  as  a  true  prophet,  spoke  for  God. 


REVIEW. 

What  is  the  subject  of  this  chapter? 

Religious  condition ?    When?     Where? 

What  was  the  moral  and  spiritual  condition  of  the 
people  ? 

What  of  infidelity  ? 

What  was  the  prevalent  theological  belief? 

What  does  Dr.  Dorchester  say  on  this  point? 

Give  reasons  for  the  prevalent  unbelief  and  immor- 
ality. 

What  is  said  of  Sunday  Schools,  Bible  societies, 
Missionar}'  societies,  etc.? 

What  of  the  sectarian  spirit  among  Christians  ? 

Was  the  condition  altogether  bad  ? 


CHAPTER  II. 

REACHING  OUT  AFTER  BETTER  THINGS. 

To  realize  one's  lost  estate  is  to  begin  to  be 
saved.  The  man,  or  the  community,  is  in  a 
bad  condition  that  says:  "I  have  need  of 
nothing." 


REACHING  OUT   AFTER  BETTER  THINGS.  17 

The  General  Assembly  of  the  Presbyteriau 
Church  in  1798  issued  a  general  letter  in  which 
it  said :  ' '  Formidable  innovations  and  convul- 
sions in  Europe  threaten  destruction  to  morals 
and  religion.  Scenes  of  devastation  and  blood- 
shed unexampled  in  the  history  of  modern  na- 
tions have  convulsed  the  world,  and  our  coun- 
try is  threatened  with  similar  concomitants. 
We  perceive  with  pain  and  fearful  apprehen- 
sion a  general  dereliction  of  religious  principles 
and  practice  among  our  fellow-citizens;  a  visi- 
ble and  prevailing  impiety  and  contempt  for 
the  laws  and  institutions  of  religion,  and  an 
abounding  infidelity,  which  in  many  instances 
tend  to  atheism  itself.  The  profligacy  and 
corruption  of  the  public  morals  have  advanced 
with  a  progress  proportionate  to  the  declension 
in  religion.  Profaneness,  pride,  luxury,  in- 
justice, intemperance,  lewdness,  and  every 
species  of  debauchery  and  loose  indulgence 
greatly  abound." 

The  Methodist  Church,  at  a  later  period,  ex- 
pressed itself  in  a  similar  tone.  These  lamen- 
tations were  favorable  symptoms.  There  were, 
it  is  true,  occasional  revivals  of  religion  in  dif- 
ferent portions  of  the  country  in  the  last  years 
of  the  eighteenth  century.  They  were,  how- 
ever, but  local  and  temporary  in  their  extent 

2 


18        CONCERNING   THE  DISCIPLES   OF   CHRIST. 

and  influence.  On  the  frontier,  where  the 
greatest  deprivations  were  endured,  and  where 
also  the  people  of  God  realized  most  fully  their 
spiritual  desolation,  men  began  to  call  on  God 
with  intense  faith  and  fervor. 

The  prayer  of  the  Hebrew  prophet  (Hab- 
akkuk  iii:  2)  was  the  burden  of  their  cry:  "  O 
Lord,  revive  thy  work  in  the  midst  of  the  years, 
in  the  midst  of  the  years  make  known;  in 
wrath  remember  mercy."  Christians  entered 
into  covenants  with  one  another  to  spend 
specified  portions  of  time  in  prayer  for  a  spir- 
itual awakening.  After  a  time  there  began  to 
be  preaching,  the  specific  aim  of  which  was  to 
turn  men  from  sin  to  holiness.  Two  brothers 
named  McGee — brothers  in  the  flesh  and  in 
the  Lord — in  the  last  months  of  1799  began  to 
conduct  meetings,  in  some  communities  with 
very  encouraging  results.  The  fire  which  they 
kindled  spread  rapidly  to  remote  parts  of  the 
country.  The  greatest  of  these  revival  meet- 
ings was  held  in  August,  1 801 ,  at  Cane  Ridge  in 
Bourbon  County,  Kentucky,  in  which  B.  W. 
Stone,  a  minister  in  the  Presbyterian  Church, 
was  the  most  conspicuous  figure.  This  meet- 
ing continued  six  or  seven  days  and  nights, 
and  would  have  continued  longer,  but  food  for 
so  great  a  multitude  could  not  be  found.     It 


HFACinNr}    OUT   AFTER   BETTER   THINGS.  19 

was  estimated  that  from  twenty  to  thirty  thou- 
sand persons  attended. 

The  Rev.  E.  B.  Crisman,  in  his  "History 
of  the  Cumberland  Presbyterian  Church,"  says 
that,  as  to  the  character  of  the  preaching,  **  the 
ministers  dwelt,  with  great  power,  continually 
on  the  necessity  of  repentance  and  faith,  the 
fulness  of  the  gospel  for  all,  and  the  necessity 
of  the  new  birth.  They  eloquently  and  ear- 
nestly presented  the  purity  and  justice  of  God's 
law,  the  odious  and  destructive  consequences 
of  sin,  and  the  freeness  and  sufficiency  of  par- 
don for  all." 

Some  good  men  thought  that  this  kind  of 
preaching  was  calculated  to  injure  the  church. 
Charges  of  heresy  were  therefore  preferred 
against  the  following  named  ministers  in  the 
Presbyterian  Church:  Richard  McNemar,  John 
Thompson,  John  Dunlavy,  Robert  Marshall, 
and  Barton  Warren  Stone.  The  result  was 
that  they  withdrew  from  the  Synod  by  which 
they  were  being  tried.  They  had  no  thought 
of  leaving  the  Presbyterian  denomination.  For 
the  sake  of  peace  they  left  the  Synod.  Instead, 
however,  of  peace  they  found  themselves  in  the 
midst  of  such  a  war  as  they  had  not  known 
before.  They  blamed  their  creed,  the  West- 
minster Confession  of  Faith,  for  the  trouble  in 


20        CONCERNING  THE   DISCIPLES  OF   CHRIST. 

which  they  were  involved.  They  turned, 
therefore,  against  all  human  authoritative 
creeds.  They  received  the  Bible,  and  nothing 
else,  as  the  rule  of  their  faith.  Churches  began 
to  be  organized  called  simply  "Christian," 
with  the  Holy  Scriptures  alone  as  a  sufficient 
statement  of  their  belief  and  an  unfallible  guide 
in  the  way  of  righteousness. 

There  was  dissatisfaction  also  in  the  Metho- 
dist Church  and  a  desire  for  larger  liberty. 
The  Rev.  James  O'Kelly,  of  Virginia,  was  a 
member  of  the  General  Conference  in  1792. 
He  made  an  ineffectual  effort  to  secure  a  modi- 
fication of  the  power  of  the  bishops  in  the 
appointment  of  preachers.  He  and  his  friends 
left  the  body.  At  first  they  were  called  "Repub- 
lican Methodists;"  but  later  the  name  "Chris- 
tian "  was  taken  and  the  Bible  alone  was 
received  as  a  book  of  authority. 

A  man  named  Jones — Abner  Jones— mem- 
ber of  a  regular  Baptist  Church,  in  Vermont, 
"had  a  peculiar  travail  of  mind  in  regard  to 
sectarian  names  and  human  creeds."  In  the 
year  1800  he  gathered  a  small  church  in  the 
town  of  I^yndon,  Vermont,  on  the  general  prin- 
ciples named  above.  In  1802  a  congregation 
was  organized  in  Bradford,  Vermont,  on  the 
Bible  alone.     In  1803  a  similar  organization 


REACHING   OUT   AFTER  BETTER   THINGS.         21 

came  into  existence  in  Piermont,  New  Hamp- 
shire. A  Baptist  Church  in  Portsmouth,  same 
state,  adopted  similar  views  on  the  subject  of 
creeds  and  names.  In  many  parts  of  New 
England,  New  York,  New  Jersey,  and  Penn- 
sylvania, human  names  and  creeds  were  aban- 
doned for  the  name  "Christian"  and  the  word 
of  the  Lord  alone. 

Influences  were  meantime  at  work  on  the 
other  side  of  the  Atlantic  destined  to  be  power- 
ful in  the  New  World  in  aiding  to  secure  a  bet- 
ter faith  and  a  more  Christ-like  life.  Thomas 
Campbell  was  a  minister  in  the  Presbyterian 
Church  in  Ireland.  He  was  grieved  b}^  the 
divisit)ns  in  the  church  of  his  choice  in  Ireland 
and  Scotland.  He  made  earnest,  but  ineffec- 
tual, efforts  to  bring  about  union.  His  health 
failed  and  in  1807  he  came  to  the  United  States. 
Here  he  found  the  sectarian  spirit  against  which 
he  had  contended  in  Europe.  Desiring  to  bring 
about  co-operation  in  caring  for  the  people  in 
their  spiritual  destitution  he  organized  "The 
Christian  Association,  of  Washington,  Pa."  It 
failed  to  accomplish  the  purpose  of  its  organiza- 
tion. Alexander  Campbell,  a  son  of  Thomas 
Campbell,  came  to  America  in  1809.  He  knew 
something  of  the  grief  of  his  father  because  of 
the  divisions  of  the  Presbyterian  Church  in  Ire- 


22        CONCERNING  THE  DISCIPLES   OP  CHRIST. 

land  and  Scotland.  For  a  year  before  lie  came  to 
the  United  States,  he  had  been  in  contact  with, 
and  under  the  influence  of  the  Haldanes,  and 
others,  in  Scotland,  who  were  dissatisfied  with 
the  sectarian  divisions  in  the  church  and  were 
earnestly  seeking  for  "a  more  excellent  way." 
He  was,  therefore,  prepared  to  sympathize  with 
and  enter  into  co-operation  with  his  father  in  an 
effort  to  find  a  basis  of  peace  and  union  for  the 
children  of  God. 

This  restlessness,  and  these  desires  for  some- 
thing better  in  places  so  remote  from  each  other 
were  born  of  the  Spirit  of  God. 


REVIEW. 

The  subject  of  this  chapter? 

What  favorable  condition  is  mentioned  ? 

What  did  the  General  Assembly  say  in  1798? 

What  prayer  began  now  to  be  offered? 

With  whom  did  the  revival  begin  ? 

When  and  where  reach  its  climax  ? 

Who  was  the  central  figure  ? 

What  was  the  character  of  the  preaching? 

Who  were  charged  with  heresy  ? 

Mention  other  movements  looking  to  better  things. 

Who  was  prepared,  and  how,  in  a  distant  land  for  a 

great  work  in  this  ? 
The  desire  for  something  better  originated  with  whom? 


THE  PURPOSE  OF  THE   PIONEERS.  23 

CHAPTER  III. 

THE   PURPOSE  OF  THE   PIONEERS. 

The  church  was  divided.  The  spirit  of 
sectarianism  was  rampant.  Among  the  people 
of  God  there  was  no  co-operation  in  evangel- 
istic work.  Party  was  superior  to  Christ  in 
the  thoughts  and  eiTorts  of  multitudes  who 
bore  his  name.  The  mission  of  the  church,  as 
a  result,  was  not  fulfilled.  Men  were  passing 
into  eternity  without  the  good  hope  of  everlast- 
ing life  through  Jesus  Christ  our  lyord.  The 
hearts  of  the  men  named  in  the  last  chapter 
were  grieved.  They  were  good  men.  Their 
bodies  were  temples  of  the  Holy  Spirit.  They 
loved  God.  They  loved  men.  For  the  salva- 
tion of  the  lost  they  had  an  earnest  desire. 
They  had  learned  from  the  Son  of  God  that 
the  union  of  believers  must  precede  the  con- 
version of  the  world.  They  learned  this  from 
his  prayer  in  the  seventeenth  chapter  of  John. 
In  this  pra^-er  Jesus  said:  "  Neither  pray  I 
for  these  alone,  but  for  them  also  which  shall 
believe  on  me  through  their  word;  that  they 
all  may  be  one  ;  even  as  thou.  Father,  art  in 
me,  and  I  in  thee,  that  they  also  may  be  in  us; 
that  the  world  may  believe  that  thou  didst 
send  me." 


24        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

It  was  for  peace  that  Stone,  McNemar, 
Dunlavy,  Marshall,  and  Thompson,  withdrew 
from  the  Synod.  They  were  ablaze  with  evan- 
gelistic fervor.  They  were  prominent  and  en- 
thusiastic in  the  work  of  the  revival,  recently 
inaugurated.  They  rejoiced  to  have  the  co- 
operation of  their  brethren  in  other  churches. 
They  were  determined  that  this  good  work 
should  continue.  But  this  could  not  be  if  there 
was  strife.  To  avoid  this  was  their  purpose  in 
declining  to  remain  under  the  jurisdiction  of 
the  court  by  which  they  were  being  tried  on  a 
charge  of  neglecting,  in  their  public  ministry, 
the  doctrines  of  the  Standards — the  Confession 
of  Faith  and  the  Catechisms.  Peace,  not  war, 
was  their  purpose.  Their  desire  was  that 
peace  might  prevail,  for  the  sake  of  him  who 
died  for  them,  and  for  the  sake  of  souls  in  sin. 

There  was  no  thought  of  originating  a 
denomination.  From  their  point  of  view  the 
number  of  denominations  was  already  too  great. 
The  thought  of  another  denomination  did  not 
enter  their  minds.  The  thought  that  they 
should  in  any  way,  or  to  any  extent,  be  the 
agents  in  bringing  into  existence  a  religious 
party,  would  have  caused  them  to  experience 
a  shudder  of  horror.  The  sectarian  spirit  they 
hated  with  a  holy  hatred.     The  spirit  of  party 


THE   PURPOSE   OF  THE   PIONEERS.  25 

they  condemned.  The  Church  of  Christ  at  the 
first  was  one.  This  was  according  to  the  mind 
of  our  Lord.  The  church  ought  now  to  be 
one.  Why  could  not  its  members  be  joined 
together  in  the  same  mind  and  in  the  same  judg- 
ment ?  Their  purpose  was  union  not  division 
— harmony  not  discord. 

As  we  have  seen,  Mr.  Jones,  in  Vermont,  "had 
a  peculiar  travail  of  mind  in  regard  to  secta- 
rian names  and  human  creed."  These  names 
and  creeds,  he  thought,  divided  the  people  of 
God.  They,  therefore,  were  in  the  wa}'  of  the 
success  of  the  gospel.  It  could  not  do  its  work 
in  bringing  men  out  of  death  into  life.  Sec- 
tarian names  must  then  be  repudiated  by  Chris- 
tians. These  names  must  be  displace^  by  the 
names  used  in  the  New  Testament  to  designate 
the  disciples  of  Jesus.  Human  creeds,  as  terms 
of  communion,  must  be  discarded,  that  the 
divine  creed — the  creed  of  the  church  in  the 
beginning,  might  occupy  its  legitimate  place. 
This  would  certainly  please  Christ — the  Head 
of  the  Body.  The  repudiation  of  human  names 
and  creeds,  and  the  adoption  of  New  Testament 
names,  and  the  primitive  creed,  would  promote 
union  and  so  hasten  the  conversion  of  the  world. 

'  *  The  O'  Kelly  secession,"  as  it  is  known  in 
Methodist  church  history,  was,  at  the  first,  only 


26        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

a  protest  against  the  authority  of  the  bishops 
in  the  location  of  preachers.  There  was  on  the 
part  of  Mr.  O' Kelly  and  his  friends,  a  desire 
for  greater  liberty — a  liberty  to  which  they 
believed  they  were  entitled  according  to  the 
teaching  of  the  New  Testament.  The  Metho- 
dist name  and  the  Methodist  "Articles  of  Reli- 
gion," were  therefore  discarded  for  the  name 
''Christian,"  and  for  the  New  Testament  as 
the  only  book  possessing  authority  in  religious 
faith  and  life.  The  faces  of  all  the  men  here 
named,  and  others,  associated  with  them,  were 
turned  in  the  same  direction — toward  the  Christ 
and  his  word — and  this  in  the  interest  of  peace 
and  union. 

Thomas  Campbell  possessed  the  same  pacific 
spirit  and  earnest  desire.  He  wrought  in  the 
interest  of  peace  and  union  in  his  own  unfor- 
tunate denomination  before  he  left  Ireland.  In 
the  United  States  he  manifested  the  same  spirit. 
His  standing  in  the  Presbytery  of  Chartiers,  of 
which  he  was  a  member,  was  seriously  imper- 
illed by  an  invitation  which  he  extended  to  pious 
men  and  women  of  other  denominations  to  par- 
ticipate in  the  celebration  of  the  lyOrd's  Supper. 
He  organized  ' '  The  Christian  Association  ot 
Washington,  Pa,"  to  secure  the  co-operation 
of  Christians  regardless  of  denominational  con- 


THE  PURPOSE  OF  THE   PIONEERS.  27 

nection,  in  ministering  to  the  spiritually  desti- 
tute. 

His  address  to  the  Associated  Synod  of 
North  America  when  he  was  on  trial  for  ex- 
tending an  invitation  to  Christ-like  men  and 
women  to  participate  in  our  I^ord's  memorial 
feast  of  love  contains  the  following  language: 
"  How  great  the  injustice,  to  thrust  out  from 
communion  a  Christian  brother,  a  fellow-min- 
ister, for  saying  and  doing  none  other  things 
than  those  which  our  divine  Lord  and  his  holy 
apostles  have  taught,  and  enjoined  to  be  spoken 
and  done  by  his  ministering  servants,  and  to 
be  received  and  observed  by  his  people!" 
>}c  :{c  ^  :!;  ^  "Saying  and  doing  the  very 
same  things  that  are  said  and  done  before  our 
eyes  on  the  sacred  page  is  infallibly  right,  as 
well  as  all-sufficient  for  the  edification  of  the 
church."  He  declared  that  the  course  pur- 
sued by  him  appeared  "  indispensably  neces- 
sary to  promote  and  secure  the  unity,  peace, 
and  purity  of  the  church."  "  Say,  brethren," 
he  exclaimed,  "  what  is  my  offence,  that  I 
should  be  thrust  out  from  the  heritage  of  the 
Lord,  or  from  serving  him  in  that  good  work 
to  which  he  has  been  graciously  pleased  to  call 
me?" 


28        CONCERNING  THE  DISCIPLES  OF   CHRIST. 


REVIEW. 

What  was  the  purpose  of  the  pioneers  ? 

Why  did  Stone  and  others  withdraw  from  the  Synod  ? 

Why  give  up  denominational  names  and  creeds  ? 

For  what  was  Thomas  Campbell  tried  ? 

His  address  exhibits  what  kind  of  a  spirit  ? 

What  was  the  general  spirit  of  Thomas  Campbell  ? 


CHAPTER  IV. 

THE  DECLARATION  AND  ADDRESS- 

Soon  after  the  organization  of  ''  The  Chris- 
tian Association  of  Washington,"  in  1809, 
to  which  reference  has  been  made,  a  committee 
was  appointed  to  prepare  a  statement  for  the 
public.  Thomas  Campbell  was  a  member  of  this 
committee,  and  wrote  the  address.  This  was 
designed  to  set  forth  to  the  pubhc  in  a  clear 
and  definite  manner,  the  object  of  the  move- 
ment in  which  he  and  those  associated  with 
him  were  engaged.  This  document  proved  to 
be  a  declaration  of  independence  and  possesses, 
in  the  history  of  Christianit}^  in  the  United 
States,  especially  in  the  history  of  the  Disci- 
ples of  Christ,  great  value.  Alexander  Camp- 
bell said,  in  1861,  that  "  it  contains  what  may 


THE  DECLARATION  AND  ADDRESS.      29 

be  called  the  embryo,  or  the  rudiments,  of  a 
great  and  rapidly  increasing  community  ;  *  '-^ 

*  *  -^  the  elements  of  a  great  movement  of 
vital  interest  to  every  citizen  of  Christ's  king- 
dom. ' '  It  was  given  to  the  world  under  the 
title  of  "  A  Declaration  and  Address."  It  con- 
tained "  a  preamble  and  resolutions."  The  pre- 
amble declared  that  *'  it  is  high  time  for  us  not 
only  to  think,  but  also  to  act  for  ourselves  ;  * 

*  *  and  to  take  all  our  measures  directly  and 
immediately  from  the  Divine  Standard. "  "The 
sole  purpose  "  of  the  Association  was  declared 
to  be  "  to  promote  simple  evangelical  Chris- 
tianity. ' '  Each  member  was  to  pay  a  specified 
sum  of  money  "  to  support  a  pure  gospel  min- 
istry, that  shall  reduce  to  practice  that  whole 
form  of  doctrine,  worship,  discipline  and  gov- 
ernment, expressly  revealed  and  enjoined  in 
the  Word  of  God  ;  and  also  for  supplying  the 
poor  with  the  Holy  Scriptures."  Article  IV 
declared  that  "  this  society  by  no  means  con- 
siders itself  a  church,  nor  does,  at  all,  assume 
to  itself  the  powers  peculiar  to  such  a  society 

*  *  *  but  merely  as  voluntary  advocates  of 
church  reformation."  The  members  of  the 
society  agree  to  "  support  such  ministers  *  * 
as  exhibit  a  manifest  conformity  to  the  original 
standard,  in  conversation  and  doctrine,  in  zeal 


30        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

and  diligence  ;  only  such  as  reduce  to  practice 
that  simple,  original  form  of  Christianity 
expressly  exhibited  upon  the  sacred  page,  with- 
out attempting  to  inculcate  anything  of  human 
authority,  of  private  opinion,  or  inventions  of 
men,  as  having  any  place  in  the  constitution, 
faith  or  worship  of  the  Christian  Church,  or 
anything  as  matter  of  Christian  faith  or  duty, 
for  which  there  cannot  be  produced  a  *  Thus 
saith  the  Lord, '  either  in  express  terms  or  by 
approved  precedent."  Thomas  Campbell  was 
wont  to  say :  "  We  make  our  appeal  to  the  law 
and  to  the  testimony.  Whatever  is  not  found 
therein  we  must  of  course  abandon . ' '  This  was 
his  reply  to  his  son  Alexander  when  he  sug- 
gested that  the  principles  of  "  The  Declaration 
and  Address"  required  them  to  give  up  the 
practice  of  infant  baptism,  since  for  it  there 
was  neither  precept  nor  example  in  the  Scrip- 
tures, rt  was  in  a  discussion  of  the  principles 
of  "The  Declaration  and  Address"  that 
Thomas  Campbell  uttered  the  words  which  have 
the  force  of  an  axiom  among  the  Disciples  : 
''WHERE  THE  SCRIPTURES  SPEAK, 
WE  SPEAK  ;  AND  WHERE  THE  SCRIP- 
TURES ARE  SILENT,  WE  ARE  SILENT." 
It  is  said  that  "  a  solemn  silence  pervaded  the 
assembly "   when  Thomas   Campbell  uttered 


THE   DECLARATION   AND   ADDRESS.  31 

these  words.  Dr.  Richardson,  the  biographer 
of  Alexander  Campbell,  says  that  "never  be- 
fore had  religious  duty  been  presented  to  them 
in  so  simple  a  form.  Never  before  had  the 
great  principles  on  which  this  religious  enter- 
prise rested  been  so  clearly  presented  to  their 
minds."  It  was  believed  by  Mr.  Campbell  and 
his  friends,  that  this  pregnant  saying  was 
"  decivSive  of  all  religious  strifes  and  of  all  dis- 
tressing doubts."  Dr.  Richardson  says  that 
"  it  was  from  the  moment  when  these  signifi- 
cant words  were  uttered  and  accepted  that  the 
more  intelligent  ever  afterward  dated  the  formal 
and  actual  commencement  of  the  Reformation." 
The  principles  involved  in  this  simple  rule 
were  far  reaching  and  revolutionary.  Some 
had  not  the  courage  to  apply  them  and  so 
ceased  to  walk  with  those  who  sought  a  better 
foundation  for  their  religious  life  and  work, 
than  that  on  which  they  stood.  Instead  of 
Reformation  the  principle  meant  Restoration — 
a  return  to  the  Christianity  of  Christ  as  it  was 
at  the  first,  and  as  it  is  described  in  the  New 
Testament.  Thomas  Campbell,  himself,  did 
not  understand  the  radical  character  of  his 
proposition,  but  he  was  a  man  of  courage  and 
faithfully  applied  it  in  the  determination  of  all 
questions  of  faith  and  duty.     Its  faithful  appli- 


32        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

cation  led  him  to  abandon  the  baptism  of  in- 
fants and  the  practice  of  affusion  as  a  form  of 
baptism.  The  Scriptures  do  not  speak  of 
these  customs.  For  them  there  is  neither  pre- 
cept nor  example  in  the  Bible. 

In  the  "Address"  accompanying  the  "Dec- 
laration" the  evils  of  division  are  lamented. 
The  hope  is  expressed  that  the  brethren  in 
all  the  churches  would  co-operate  in  an  efiort 
to  "resume  that  original  unity,  peace  and 
purity  "  which  belonged  to  the  church  in  the 
days  of  the  apostles.  To  do  this  it  is  only 
necessary  "  to  conform  to  the  model  and  adopt 
the  practice  of  the  primitive  church,  expressly 
exhibited  in  the  New  Testament."  Attention 
was  called  to  the  fact  that  the  churches  already 
' '  agreed  in  the  great  doctrines  of  faith  and 
holiness, ' '  and  also  "as  to  the  positive  or- 
dinances of  gospel  institution,  so  that,"  the 
disagreements  were  "about  the  things  in 
which  the  kingdom  of  God  does  not  consist; 
that  is  about  matters  of  private  opinion." 
The  members  of  the  various  denominations 
are  addressed  as  "  dear  brethren  "  and  are  as- 
sured "of  our  esteem  and  love."  Nothing 
was  further  from  the  purpose  of  the  '  *  Chris- 
tian Association  "  than  to  make  "  a  new  creed 
or  standard  for  the  church."    The  propositions 


THE   DECLARATION   AND   ADDRESS.  33 

submitted,  it  was  expressly  declared,  were  not 
"  to  be  made  a  term  of  communion."  "  Noth- 
ing," said  their  authors,  "can  be  further 
from  our  intention."  "Creeds  and  confes- 
sions," they  said,  are  opposed  "only  in  so  far 
as  they  oppose  the  unity  of  the  church."  "It 
is  the  ABOSE  and  not  the  lawful  use  of  such 
compilations  that  we  oppose,"  is  language 
found  in  the  appendix  to  "The  Declaration 
and  Address."  And  the  following  words  de- 
serve to  be  written  in  letters  of  gold:  "Our 
intention,  therefore,  with  respect  to  all  the 
churches  of  Christ  is  perfectly  amicable.  We 
heartily  wish  their  reformation,  but  by  no 
means  their  hurt  or  confusion." 


REVIEW. 


When  ?  Where  ?  By  whom  ?  was  the  Christian  Asso- 
ciation organized? 

Who  prepared  the  Declaration  and  Address  ? 

What  did  Alexander  Campbell  say  about  it  ? 

W^as  the  Christian  Association  a  church  ? 

What  was  its  aim  ? 

What  axiom  is  here  quoted  ? 

What  was  lamented  in  the  Declaration  and  Address? 

How  far  were  creeds  opposed  ? 

Could  the  address,  or  any  part  of  it,  be  made  a  test  of 
fellowship  ? 

What  was  the  attitude  of  the  Association  toward  the 
churches  ? 


34        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

CHAPTER  V. 

RBFORMATIONS  AND   RESTORATION. 

"The  heart  is  deceitful  above  all  things 
an d  desperately  wicked . ' '  Men  are  '  *  by  nature 
children  of  wrath."  (Eph.  ii:  3.)  Even  Paul 
found  that  to  live  the  life  of  a  Christian  re- 
quired a  constant  effort.  He  said:  "  To  me 
who  would  do  good,  evil  is  present."  (Rom. 
vii :  21 .)  He  expressed  a  fear  that  after  having 
preached  the  gospel  to  others,  he  himself 
would  be  rejected.  (I  Cor.  ix:  27.)  Concern- 
ing the  church  he  predicted  a  ''  falling  away." 
(II  Thess.  ii:  3.)  He  spoke  of  one  who  would 
sit  in  the  temple  of  God  claiming  to  be  God. 
(II  Thess.  ii:  4.)  He  said  that  the  time  would 
come  when  men  would  "  not  endure  sound 
teaching,"  but  would  heap  to  themselves 
"teachers  after  their  own  lusts,"  that  they 
would  "  turn  away  their  ears  from  the  truth, 
and  turn  aside  unto  fables."  (II  Tim.  iv:  3-4.) 
When  he  wrote  his  second  Epistle  to  the 
church  in  Thessalonica  he  said,  (ii:  7) :  "  The 
mystery  of  lawlessness  doth  already  work." 
John  said  that  in  his  day  "  many  false  proph- 
ets "  had  "gone  out  into  the  world."  (I 
John  iv:  I.) 


REFORMATIONS  AND   RESTORATION.  35 

In  the  Jewish  Church,  described  in  the  Old 
Testament,  there  were  apostasies  and  reforma- 
tions. Great  reformations  originated  and  were 
carried  forward  under  Josiah,  Hezekiah,  and 
Ezra.  In  the  experience  of  the  Church  of 
Christ  the  predictions  of  Paul  have  been  ful- 
filled. There  have  been  apostasies.  Great 
corruptions  in  faith  and  life  have,  at  different 
times,  characterized  the  Christian  Church. 
These  have  made  reformations  necessary. 
From  the  sixth  to  the  sixteenth  centuries  the 
teaching  of  our  Lord  was  greatly  perverted,  and 
the  life  of  the  church  was  very  unlike  the  life 
that  the  Christ  desires. 

This  made  necessary  the  reformation  of  the 
sixteenth  century  under  Martin  lyUther.  At 
three  points  there  was  reformation  under  the 
leadership  of  this  great  man.  (i.)  Men  were 
taught  that  there  is  "  one  mediator  also  be- 
tween God  and  men,  himself  man,  Christ 
Jesus."  (I  Tim.  ii:  5.)  The  priest  then  is 
not  necessary  in  order  to  an  acceptable  ap- 
proach unto  God.  Jesus  is  the  "  High  Priest 
of  our  profession."  (Heb.  iii:  i.)  He  him- 
self said:  "  No  one  cometh  unto  the  Father, 
but  by  me."  (John  xiv:  6.)  "  He  is  able  to 
save  to  the  uttermost  them  that  draw  near 
unto   God    through    him."     (Heb.    vii:  25.) 


36        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

Men  do  not,  therefore,  need  the  mediation  of 
Mary,  the  mother  of  Jesus,  nor  of  saints,  nor 
of  angels.  (2.)  The  Word  of  God  was  given 
to  the  people  in  their  own  tongue,  and  they 
were  encouraged  to  read  it.  The  Word  pre- 
vious to  this  Reformation  was  in  a  language 
with  which  the  people  were  not  acquainted. 
Its  entrance  into  the  minds  of  the  people  illu- 
minated their  understandings  and  brought 
them  into  a  new  life.  (3.)  Men  were  taught 
by  the  reformer  that  they  are  justified  by 
faith  in  Jesus  Christ  and  not  by  works  of  merit. 
The  apostate  church  had  taught  that  in  works 
there  is  merit  and  that  by  them  men  are  justi- 
fied. 

John  Calvin,  in  Switzerland,  at  the  same 
time,  affirmed  with  great  power  that  God  alone 
is  Sovereign.  Men  are  dependent  on  and  ac- 
countable to  him,  and  to  no  other.  The  re- 
formers of  the  sixteenth  century  affirmed  with 
* '  Peter  and  the  Apostles  ' '  that  "  we  must  obey 
God  rather  than  men."   (Acts  v:  30.) 

There  were  reformers  before  the  Reforma- 
tion; protestants  before  the  day  of  Protestant- 
ism. Their  protests,  however,  were  apparently 
in  vain.  Their  attempted  reformations  were 
futile.  Wyckliffe,  in  England,  was  one  of  the 
most  important  of  these  men  and  represented 


REFORMATIONS  AND   RESTORATION.  37 

one  of  the  most  important  of  these  efforts  to 
bring  the  church  to  a  better  faith  and  purer 
Hfe.  Those  who  were  in  sympathy  with  him 
were  called  "  Lollards."  They  were  diligent 
in  going  about  teaching  the  people.  The  ambi- 
tion of  Wyckliffe,  who  has  been  called  the 
"Morning  Star  of  the  Reformation,"  was  to 
give  the  Bible  to  the  people  of  Great  Britain 
in  their  own  language.  The  work  of  Wyck- 
liffe and  "  the  Lollards  "  prepared  the  way  for  a 
more  Scriptural  belief  and  holier  life,  when  the 
time  came.  The  Reformation  in  England  was 
not  so  violent,  nor  revolutionary  in  character, 
as  on  the  continent  of  Europe.  The  work  of 
John  Knox,  in  Scotland,  was  in  harmony  with 
the  reformation  inaugurated  by  Luther. 

In  the  early  part  of  the  eighteenth  century 
the  church  in  England  had  become  cold  and 
formal.  The  forms  of  godliness  were  ob- 
served, but  there  was  a  lack  of  power.  The 
Wesleys — John  and  Charles  —  therefore,  in- 
augurated a  reformation  the  key  note  of  which 
was  "Personal  holiness."  Their  effort  was 
to  bring  the  church  back  to  the  Christly  life. 
Each  attempt  to  purge  the  Body  of  Christ  of 
doctrinal  and  practical  errors  and  to  bring  in 
an  era  of  purer  faith  and  more  consecrated  liv- 
ing was  an  improvement  on  its  predecessors. 


38        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

The  faces  of  the  reformers  were  turned  in  the 
right  direction.  They  looked  toward  the 
Christ.  Each  was  a  step  out  of  darkness  into 
light.  They  made  possible  the  work  in  which 
the  Disciples  are  engaged. 

There  is  a  marked  difference  in  the  charac- 
ter of  the  movement  inaugurated  by  B.  W. 
Stone,  Thomas  Campbell,  Alexander  Campbell, 
Walter  Scott,  and  other  holy  men  who  wrought 
with  them,  and  the  reformations  preceding. 
The  work  of  the  men  here  named  and  the 
work  of  the  Disciples  of  Christ  is  Restoration, 
rather  than  Reformation.  Their  position  was, 
and  ours  is,  to  go  back  to  the  Christ  and  his 
apostles  that  we  may  learn  from  him  and  them 
what  to  believe  and  do,  in  order  to  please  God 
and  secure  eternal  life.  Nothing  of  this  kind 
had  ever  been  attempted.  The  real  remedy  for 
existing  evils  in  the  church  is  to  go  back  to  the 
beginning  and  build  anew  on  the  one  Divine 
foundation.  They  would  build  "upon  the 
foundation  of  apostles  and  prophets,  Christ 
Jesus  himself  being  the  Chief  Corner  Stone." 
(Kph.  ii:  20.)  "  Other  foundation  can  no  man 
lay,"  with  the  Divine  approval,  for  the  church, 
"  than  that  which  is  laid,  which  is  Jesus  Christ." 
(ICor.  iii:  11.)  Restoration,  therefore,  rather 
than  Reformation  is  the  work  of  the  Disciples 


THE  PROCESS  OF  DISCOVERY.  39 

of  Christ.  To  believe  and  do  no  other  things 
than  those  enjoined  by  the  Christ  and  his 
ambassadors  cannot  be  wrong — must  be  infalli- 
bly right  and  altogether  safe. 


REVIEW. 


What  is  the  subject  of  this  chapter  ? 
What  was  predicted  concerning  the  Church  ? 
What  was  the  experience  of  the  Jewish  Church  ? 
What  made  necessary  the  reformation  of  the  Church 

of  Christ  ? 
By  whom  and  when  inaugurated  ? 
Mention  the  three  points  gained  by  Luther. 
Name  other  reformers. 
What  was  proposed  by  Stone  and  the  Campbells  ? 


CHAPTER  VI. 

THE   PROCESS  OF  DISCOVERY. 

The  aim  was  the  restoration  of  the  faith, 
ordinances  and  life  of  the  church  as  they  were 
before  the  falling  away  predicted  by  Paul. 
The  constant  appeal  was  to  the  word  of  the 
Lord  in  the  New  Testament.  "Nothing,"  it 
was  said,  "  ought  to  be  received  into  the  faith 
*    *    *    or  be  made   a  term  of  communion 


40        CONCERNING  THE   DISCIPLES   OF   CHRIST. 

among  Christians,  tliat  is  not  as  old  as  the 
New  Testament."  "Inferences  and  deduc- 
tions from  Scripture  premises  were  not  to  be 
considered  as  binding"  upon  the  consciences 
of  Christians  further  than  they  perceive  the 
connection.  "No  such  deductions  can  be 
made  terms  of  communion,"  they  said  "but 
do  properly  belong  to  the  after  and  progres- 
sive edification  of  the  church."  In  cases 
where  means  are  necessary  to  the  observance 
of  ordinances  not  expressly  revealed  in  Scrip- 
ture, they  may  be  adopted  and  used  as 
"  human  expedients,  without  any  pretense  to 
a  more  sacred  origin,  so  that  any  subsequent 
alteration  or  difference  in  the  observance  of 
these  things  might  produce  no  contention  or 
division  in  the  church." 

There  was  no  serious  dissatisfaction  on  the 
part  of  the  promoters  of  this  movement  with 
the  orthodox  conception  of  the  Christian  re- 
ligion. Their  purpose  was  practical  rather 
than  doctrinal.  But  the  fundamental  principle 
adopted  in  the  beginning  and  clearly  stated  in 
"  The  Declaration  and  Address,"  with  its  ac- 
companying ''Appendix,"  steadfastly  ad- 
hered to,  led  necessarily  to  important  diver- 
gences. 

The  New  Testament  makes  the  fact  clear 


THE  PROCESS  OF  DISCOVERY.  41 

that  divisions  among  Christians  are  sinful.  (Gal. 
v:  19-21.)  There  is  no  authority  for  denomina- 
tional names.  Their  tendency  is  to  foster  the 
party  spirit  and  perpetuate  the  sin  of  schism. 
The  people  of  God  ought  to  be  known  only  by  the 
names  applied  to  them  in  the  New  Testament. 
Jesus  taught  that  all  are  brethren.  There  is  no 
warrant,  therefore,  for  dividing  the  disciples 
into  clergy  and  laity.  A  study  of  the  Christian 
Scriptures  led  to  the  conviction  that  only  those 
who  believe  in  Jesus  and  confess  him  before 
men  are  entitled  to  baptism.  The  good  men, 
called  of  God  to  inaugurate  this  movement  for 
a  return  in  faith  and  in  life  to  the  Christianity 
of  Christ,  soon  saw  that  in  New  Testament 
times,  baptism  was  administered  where  there 
was  much  water,  (John  iii:  23)  that  the  per- 
sons baptized  went  into  the  water,  (Mar. 
i:  5,  10;  Acts  viii:  38)  and  that  in  baptism 
there  was  a  burial,  and  a  resurrection,  (Rom. 
vi:  4.  Col.  ii:  12.)  Having  only  had  water 
sprinkled  on  their  foreheads,  in  infancy, 
they  discovered  that  they  had  not  been  bap- 
tized. They  therefore  were  immersed.  They 
discovered,  also,  that  baptism  is  much  more 
than  a  mere  form;  a  ceremony  to  be  observed  in 
order  to  become  a  member  of  the  church.  It 
was  seen  to  be  an  act  of  self-surrender  to  the 


42        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

lyord  Jesus.  It  is  an  act  in  which  the  baptized 
enters  into  a  covenant  with  the  Son  of  God, 
to  be  and  to  do  whatever  he  would  like  him  to 
be  and  to  do.  It,  therefore,  occupies  a  promi- 
nent and  important  place  in  the  way  of  salva- 
tion. Even  before  this  discovery  it  was  seen 
that  the  disciples,  under  the  ministry  of  the 
Apostles,  and  with  their  approval,  came  to- 
gether on  the  first  day  of  the  week  to  break 
bread  (Acts  xx:  7)  in  memory  of  the  Son  of 
God.  The  principle  to  which  they  had  bound 
themselves  enabled  them  to  see  that  the  central 
truth  of  the  New  Testament,  the  central  truth 
of  the  Bible,  the  truth  of  the  Christian  system, 
in  an  important  sense  the  creed  of  Christianity, 
is  that  Jesus  is  the  Christ,  the  Son  of  God.  Soon 
a  practical  use  of  this  truth  was  made  in  evan- 
gelistic work.  All  who  declared  that  they 
believed  this  in  the  heart  were,  without  delay, 
admitted  to  baptism .  They  also  discovered  that 
faith  is  produced  by  hearing  the  Word  of  Christ, 
(Rom.  x:  17)  and  that  the  steps  to  be  taken 
in  order  to  an  assurance  of  forgiveness  are  (i) 
hearing,  (2)  believing,  (3)  repenting,  (4)  con- 
fessing Christ,  (5)  and  baptism,  in  the  name 
of  the  Lord  Jesus,  and  into  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit.     Their   determination   was  to    "keep 


THE  PROCESS  OF  DISCOVERY.  43 

close  by  the  observance  of  all  Divine  ordi- 
nances, after  the  example  of  the  primitive 
church,  exhibited  in  the  New  Testament." 

For  a  short  time  some  practiced  the  wash- 
ing of  feet  as  a  religious  ordinance.  Jesus  made 
stronger  statements  about  washing  "one  an- 
other's feet"  than  he  made  concerning  baptism. 
He  said  :  "  If  I  wash  thee  not,  thou  hast  no 
part  with  me."  (John  xiii:  8.)  "If  I  then  your 
Lord  and  Master,  have  washed  your  feet ;  ye 
also  ought  to  wash  one  another's  feet  "  "  I 
have  given  you  an  example,  that  ye  should  do 
as  I  have  done  unto  you."  (John  xiii:  14-15). 
Why  then  do  not  Uie  Disciples  do  this  as  a  re- 
ligious rite  ?  They  attempt  to  follow  '  *  the  ex- 
ample of  the  primitive  church,  exhibited  in  the 
New  Testament,"  and  there  is  no  "example" 
of  washing  "one  another's  feet"  as  a  religious 
ordinance.  Did  Jesus  intend  to  establish  an 
ordinance  by  the  language  above  quoted  ?  The 
Apostles  and  early  Christians  did  not  think  so. 
Their  conduct  is  of  great  value  to  us  in  our 
effort  to  understand  ' '  the  mind  of  the  Master. ' ' 
The  Apostles  understood  that  Jesus  intended 
to  establish  religious  ordinances  in  what  he 
said  concerning  baptism  and  the  supper  of  the 
Lord. 

The  church  in  the  Apostolic  age  ministered 


44        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

to  the  necessities  of  the  saints.  (Acts  ii:  44-45; 
iv:  32,  34-37;  v:  i-ii;  xi:  27-30;  I  Cor.  xvi:  1-2.) 
This  custom  made  it  necessary  to  appoint  men 
to  "serve tables."  (Acts vi:  1-7.)  Suchmenare 
called  "deacons."  The  great  work  committed 
to  the  church  by  its  Head,  Jesus  Christ  our 
lyord,  is  the  preaching  of  the  gospel.  Evan- 
gelists were,  therefore,  in  the  primitive  church 
— men  who  went  from  place  to  place  publish- 
ing the  good  news.  (Acts  xxi:  8;  viii:  5-26; 
II  Tim.  iv:  5.)  It  is  necessary  that  the  Spirit- 
ual life  should  be  tenderly  cared  for.  There 
must,  to  this  end,  be  bishops,  pastors,  teachers. 
These  were  in  the  primitive  church  (Acts  xx: 
28;  I  Tim.  iii:  1-7;  Titus  i:  5-9;  I  Peter  v: 
1-4)  and  they  ought  to  be  in  the  church  at 
the  present  time. 

Thus  we  see  the  value  of  the  principle,  the 
manner  of  its  application,  and  how  in  the 
process  of  discovery  it  led  and  restrained  the 
men  who  committed  themselves  to  it. 


REVIEW. 


This  chapter  describes  what? 

What  was  the  aim  of  Stone,  the  Campbells,  and  their 

associates  ? 
Was  their  purpose  doctrinal  or  practical  ? 
What  led  to  important  doctrinal  divergences? 


THE   UNITY   OF  THE   CHURCH.  45 

Name  the  things  discovered  by  a  study  of  the  New 

Testament. 
Why  practice  baptism  and  not  the  washing  of  feet  as 

a  religious  ordinance? 
Name  the  church  officers  and  why  they  exist. 
By  this  study  what  do  we  see  ? 


CHAPTER  VII. 

THE   UNITY   OF   THE   CHURCH. 

' '  The  Declaration  and  Address  ' '  afiBrmed 
that  "the  Church  of  Christ  upon  earth  is 
essentially,  intentionally  and  constitutionally 
one  ;  consisting  of  all  those  in  every  place  that 
profess  their  faith  in  Christ  and  obedience  to 
him  in  all  things  according  to  the  Scriptures, 
and  that  manifest  the  same  by  their  tempers 
and  conduct ;  and  of  none  else,  as  none  else  can 
be  truly  and  properly  called  Christians." 

Paul  also  affirms  that  the  body  of  Christ, 
the  church,  "  is  one,  and  hath  many  mem- 
bers." (I  Cor.  xii:  12.)  He  Hkens  the  church 
to  the  human  body  in  which  the  feet,  ears, 
e3^es,  hands,  head,  etc.,  are  integral  parts. 
These  members  are  so  closely  united  that 
"  whether  one  member  suffereth,  all  the  mem- 


46        CONCERNING  THE  DISCIPLES  OP   CHRIST. 

bers  suffer  with  it ;  or  one  member  is  honoured, 
all  the  members  rejoice  with  it."   So  also  is  the 
body  of  Christ,  "intentionally  and  constitu 
tionally."     (I  Cor.  xii:  12-27.) 

To  cause  a  schism  in  the  church  is  a  great 
sin.  "Heresies,"  or  parties,  are  placed  by 
Paul  among  "the  works  of  the  flesh."  The 
sin  of  schism  stands  with  fornication,  unclean- 
nesSjlasciviousness,  idolatry,  sorcery,  enmities, 
strife,  jealousies,  wraths,  factions,  envyings, 
drunkenness,  revellings,  and  such  like."  (Gal. 
v:  19-21.)  "Divisions  and  heresies"  are  also 
words  found  in  this  enumeration  of  "the  works 
of  the  flesh"  So  great  a  sin  is  it  to  cause 
"  factions,  divisions,  heresies"  that  Paul  says: 
"  They  which  practice  such  things  shall  not 
inherit  the  kingdom  of  God."  (Gal.  v:  21.) 
In  his  Epistle  to  the  Romans  he  says :  "Mark 
them  which  are  causing  the  divisions  and 
occasions  of  stumbling,  contrary  to  the  doctrine 
which  ye  learned  ;  and  turn  away  from  them. 
For  "  he  continues,  "  they  that  are  such  serve 
not  our  lyord  Christ,  but  their  own  belly ;  and 
by  their  smooth  and  fair  speech  they  beguile 
the  hearts  of  the  innocent."     (xvi:  17,  18.) 

Word  came  to  Paul  that  there  were  '  *  con- 
tentions "  and  "divisions  "  in  the  Church  in 
Corinth.     (I  Cor.  i:  lo-ii.)   The  members  of 


THE  UNITY  OF  THE  CHURCH.        47 

the  church  were  saying  :  "  I  am  of  Paul;  and 
lof  Apollos;  andl  of  Cephas."  (I  Cor.  i:  12.) 
He  tells  them  that  their  "contentions"  and 
"divisions"  are  evidences  of  carnality.  (I 
Cor.  iii:  1-3.)  These  are  of  "the  works  of  the 
flesh;"  no  part  of  "the  fruit  of  the  spirit." 
(Gal.  v:  22-23.) 

The  late  John  A.  Broadus,  D.  D.,  of  the 
Southern  Baptist  Theological  Seminary,  char- 
acterized the  Epistle  to  the  Ephesians  as  "  An 
Essay  on  Christian  Union."  The  heart  of  the 
"Essay,"  he  said  is  the  fourth  chapter.  In 
that  place  the  Apostle  beseeches  "the  Saints 
which  are  at  Ephesus,"  "  to  walk  worthily  of 
the  calling  wherewith  ye  were  called,  with  all 
lowliness  and  meekness,  with  longsuflfering, 
forbearing  one  another  in  love;  giving  dili- 
gence to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace."  (Eph.  iv:  1-3.)  He  then  gives 
seven  reasons  why  they  should  live  together  in 
this  manner.  "You  are,"  he  seems  to  say,  (i) 
"members  of  one  body,  the  church  (Col.  i: 
18);  (2)  animated  by  one  Spirit,  the  Holy 
Spirit  (Rom.  viii:  9-11);  (3)  sustained  by  one 
hope,  the  hope  of  eternal  life  through  Jesus 
Christ  (I  Peter  i:  3-5);  (4)  hold  fast  to  the  one 
faith,  the  faith  of  the  Son  of  God  (Gal.  ii:  20); 
(5)  have  passed  through  the  one  baptism,  an 


48        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

immersion  in  water  in  the  name  of  the  I^ord 
Jesus  and  into  the  name  of  the  Father,  and  of 
the  Son  and  of  the  Holy  Spirit  (Acts  viii:  38- 
39;  Acts  x:  47-48;  Rom.  vi:  4;  Col.  ii:  12; 
Matt,  xxviii:  19-20);  (6)  you  are  obedient  to 
the  one  Ivord,  even  Jesus  Christ  (Acts  x:  36), 
and  (7)  recognize  'one  God  and  Father  of  all, 
who  is  over  all,  and  through  all  and  in  all.'  " 
"Because  of  these  things  that  you  experience 
and  hold  in  common  'I  -^  *  *  beseech 
you  to  walk  worthy,'  "  etc.     (Eph.  iv:  1-13-) 

Jesus  spoke  of  his  church  as  a  unit.  He 
said:  "  I  will  build  my  church,"  (Matt,  xvi: 
18,)  not  churches.  Paul  says  that  ''Christ  loved 
the  church,"  (Eph.  v:  25,)  not  churches,  **and 
gave  himself  for  it,"  not  them.  To  the  Jews 
the  Son  of  Man  said:  ''And  other  sheep  I  have, 
which  are  not  of  this  fold;  them  also  I  must 
bring,  and  they  shall  hear  my  voice;  and  they 
shall  become  one  flock,  one  Shepherd. ' '  (John 
x:  16. )  The  Christ,  by  his  death  on  the  cross, 
took  away  ' '  the  law  of  commandments  con- 
tamed  in  ordinances;"  the  law  of  Moses,  '*  that 
he  might  create  in  himself  of  the  twain,"  Jews 
and  Gentiles,  "one  new  man,"  or  church,  and 
that  he  "might  reconcile  them  both,"  Gentiles 
and  Jews,  "  in  one  body."     (Eph.  ii:  13-18.) 

Jesus  prayed  for  the  unity  of  his  people. 


THE  UNITY  OF  THE  CHURCH.        49 

"  Holy  Father,"  he  said,  "keep  them  in  thy 
name  which  thou  hast  given  me,  that  they  may 
be  one,  even  as  we  are."  (John  xvii:  ii.)  And 
this  prayer  was  answered.  *'  The  multitude  of 
them  that  believed  were  of  one  heart  and  soul." 
(Acts  iv:  32.)  He  prayed  also  "  for  them  that 
believe  on  me  through  their  word;"  the  word 
of  the  Apostles,  "that  they  may  all  be  one; 
even  as  thou  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  in  us."  Why  ?  *'  That 
the  world  may  believe  that  thou  didst  send 
me."  (John  xvii:  20-21.)  And  this  prayer 
will  be  answered.  Jesus  said  at  the  grave  of 
Lazarus:  "  Thou  hearest  me  always."  (John 
xi:  42.)  Our  divisions  must  disappear.  They 
are  displeasing  to  the  Head  of  the  body.  The 
church  ought  to  be,  must  be,  will  be,  one  as 
it  was  in  the  beginning. 

Paul  gives  the  basis  of  unity  and  union.  In 
his  first  Epistle  to  the  Corinthians  he  discusses 
this  problem  and  says:  "  Other  foundation  " 
for  the  church,  "can  no  man  la}'  than  that  is 
laid,  which  is  Jesus  Christ."  (I  Cor.  iii:  11.) 
As  a  building,  the  church  rests  on  the  Christ. 
He  is  also  the  magnet  by  which  men  are  drawn 
together.  "And  I,  if  I  be  Hfted  up  from  the 
earth,  will  draw  all  men  unto  myself."  (John 
xii:  32.)     As  men  are  drawn  toward  the  Son 


50        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

of  God,  they  are  drawn  toward  one  another. 
And  herein  is  the  solution  of  the  current  prob- 
lem concerning  the  unity  of  the  church. 


REVIEW. 


This  chapter  treats  of  what  subject? 

Quote  the  Declaration  and  Address  on  the  oneness  of 

the  church. 
What  does  Paul  say  on  this  subject,  and  where? 
What  does  he  say  about  divisions  among  Christians  ? 
What  part  of  the  New  Testament  treats  especially  of 

union  ? 
Outline  the  argument  in  Ephesians  iv:  i-6. 
How  did  Jesus  speak  of  his  church  ?  For  what  pray  ? 
Who,  in  the  New  Testament,  gives  the  basis  of  union, 

and  what  is  it  ? 
What  solution  of  the  union  problem  is  last  mentioned 

in  this  chapter? 


CHAPTER  VIII. 

THK  GOSPKI.  CONDITIONS  OF  PARDON. 

Walter  Scott  was  one  of  the  most  interest- 
ing men  engaged  in  the  effort  to  restore  primi- 
tive Christianity.  He  was  a  Scotchman,  and 
well  educated.  In  faith,  when  he  came  to  the 
United   States,  he  was  a   Presbyterian.     He 


THE  GOSPEL   CONDITIONS   OF   PARDON.  51 

had  been  in  this  country  but  a  short  time  be- 
fore he  became  acquainted  with  the  Campbells 
and  their  friends.  He  at  once  became  inter- 
ested in  their  movement.  He  was  in  a  short 
time  enlisted  in  the  cause.  As  a  student  and 
preacher  he  was  warm,  enthusiastic,  and  bold. 
He  dared  to  think,  and  thinking  dared  to 
speak.  He  soon  discovered  and  exhibited  the 
central  truth  of  the  Christian  system — the 
truth  that  Jesus  is  the  Christ  the  Son  of  the 
living  God.  His  investigations  led  him  in 
1827  in  New  Lisbon,  Ohio,  to  present,  for  the 
first  time,  the  conditions  of  pardon  as  they  are 
now  preached  by  the  Disciples  of  Christ.  They 
were  gathered  from  the  great  commission 
which  is  recorded  by  Matthew,  Mark,  Luke 
and  John  as  follows  : 

"All  authority  hath  been  given  unto  me  in 
heaven  and  on  earth.  Go  ye,  therefore,  and 
make  di.sciples  of  all  the  nations,  baptizing 
them  into  the  name  of  the  Father  acd  of  the 
Son  and  of  the  Holy  Ghost:  teaching  them  to 
observe  all  things  whatsoever  I  commanded 
you  ;  and  lo,  I  am  with  you  alway,  even  unto 
the  end  of  the  world."  (Matt,    xxviii :  18-20  ) 

"Go  ye  into  all  the  world,  and  preach  the 
gospel  to  the  whole  creation.  He  that  believeth 
and  is  baptized,  shall  be  saved;   but  he  that 


52        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

disbelieveth  shall  be  condemned."  (Mark 
xvi:  15-16.) 

"  And  he  said  unto  them,  thus  it  is  written, 
that  the  Christ  should  suffer,  and  rise  again 
from  the  dead  the  third  day;  and  that  repent- 
ance and  remission  of  sins  should  be  preached 
in  his  name  unto  all  the  nations  beginning  at 
Jerusalem."     (Luke  xxiv:  46-47  ) 

"  As  the  Father  hath  sent  me,  even  so  send 
I  you.  And  when  he  had  said  this,  he  breathed 
on  them,  and  saith  unto  them,  Receive  ye  the 
Holy  Ghost :  whosesoever  sins  ye  forgive  they 
are  forgiven  unto  them;  whosesoever  sins  ye 
retain,  they  are  retained."  (John  xx:  21-23.) 

Mr.  Scott  quickly  saw  that  the  following 
items  are  in  these  last  words  of  the  Master  to 
his  disciples:  (i)  Go,  (2)  preach,  (3)  belief,  (4) 
repentance,  (5)  baptism,  (6)  salvation,  (7)  the 
Holy  Spirit,  (8)  condemnation.  The  procla- 
mation that  the  Christ  commanded  his  friends 
to  make  "to  the  whole  creation"  seemed  to 
teach  that  in  order  to  an  assurance  of  salvation 
men  must  hear,  believe,  repent,  and  be  bap- 
tized. This  proclamation  also  teaches  that 
those  w^ho  hearing  refuse  to  believe  and  to 
become  submissive  to  the  authority  of  the 
Christ  shall  be  condemned.  This  seems  to  be 
the  natural  arrangement  of  the  various   items 


THE   GOSPEL  CONDITIONS   OF   PARDON.  53 

contained  in  the  great  commission.  Mr.  Scott 
began  to  preach  **  the  way  of  salvation  "  as 
he  believed  his  Lord  would  have  him  present 
it.  Intense  interest  and  great  excitement  re- 
sulted. The  exposition  of  this  royal  procla- 
mation was  novel.  The  people  had  never 
heard  anything  like  it.  All  ministers  of  the 
word  claim  this  commission  as  the  war- 
rant for  their  w^ork.  But  the  Pedo- Baptists 
arrange  the  items  in  the  following  order:  (i) 
Go,  (2)  baptize,  (3)  preach,  (4)  repent,  (5) 
believe,  (6)  salvation,  (7)  the  Holy  Spirit. 
Baptism  was,  and  is,  administered  by  Pedo- 
Baptists  to  those  who  can  not  believe  and 
repent.  The  Baptists,  in  practice,  arrange  the 
items  of  the  commission  in  the  following  order  : 
(i)  Go,  (2)  preach,  (3)  repent,  (4)  belief,  (5) 
salvation,  (6)  the  Holy  Spirit,  (7)  baptism. 

Mr.  Scott  saw  that  the  book  of  Acts  of 
Apostles  is,  in  an  important  sense,  a  commen- 
tary, or  exposition  of  the  last  words  of  Jesus. 
The  book  of  Acts  shows  in  what  way  the 
friends  of  the  Teacher  understood  him  when 
he  commanded  them  to  "go  "  and  "  make  dis- 
ciples of  all  the  nations."  He,  therefore, 
studied  carefully  this  portion  of  the  New  Testa- 
ment in  order  to  rightly  understand  the  procla- 


54        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

mation  of  salvation  that  Jesus  commanded  his 
followers  to  make. 

It  was  not  at  all  difficult  to  see  that  the 
men  who  received  the  command  went  out  and 
preached.  They  proclaimed  the  gospel,  and 
nothing  else.  Men  heard,  and  as  a  result 
believed — believed  that  the  message  was  from 
God  and  was  true.  Having  received  the  mes- 
sage as  true,  the  hearers  were  commanded  to 
repent  and  be  baptized  for  the  remission  of  sins. 
(Acts  ii:  1-38.)  In  all  the  cases  of  conversion 
described  in  the  book  of  Acts  this  order  is 
observed.  There  is  not  a  single  exception.  In 
not  a  single  case  were  persons  baptized  who 
were  not  believers,  nor  was  one  assured  of 
pardon  before  baptism. 

The  above  was  seen  to  be  the  law  of  pardon 
for  those  who  were  led  to  accept  the  Son  of 
God  as  their  Savior.  Having  obtained  an 
assurance  of  forgiveness,  in  the  way  above 
indicated,  if  we  sin  against  God  the  conditions 
of  pardon  are  repentance  and  prayer.  (Acts, 
viii:  22.)  When  his  children  sin  against  one 
another  they  are  required,  in  order  to  pardon, 
to  confess  their  faults,  and  ask  the  one  against 
whom  they  have  sinned  for  forgiveness.  (James 
v:  16.     I^uke  xvii:  3-4.) 

We  are  all  guilty  before  God.     (Rom.  iii: 


THE  EVILS  OF  HUMAN  CREEDS.  55 

9-20.)  Because  of  his  love  for  us  forgiveness 
is  tendered  on  these  easy  and  reasonable  con- 
ditions. To  refuse  to  submit  to  these  simple 
terms  graciously  tendered  by  our  Father,  in 
infinite  love,  and  thus  spurn  the  oflfer  of  for- 
giveness, is  madness. 


REVIEW. 


Who  first  in  modern  times  preached  the  conditions 

of  salvation  as  tliey  are  now   presented   by  the 

Disciples  of  Christ? 
When  ?    Where  ? 
Quote  the  commission  of  Christ  as  given  in  the  four 

Gospels. 
What  items  are  in  it  ? 

Name  them  as  arranged  by  Pedo-Baptists. 
In  what  way  do  the  Baptists  arrange  them? 
What  is  the  New  Testament  arrangement  as  seen  in 

the  book  of  Acts  ? 
This  is  the  law  of  pardon  for  whom  ? 
What  is  the  law  of  forgiveness  for  Christians  when 

they  sin  ? 
From  whom  and  why  this  offer  of  pardon  ? 


CHAPTER   IX. 

THE   EVILS  OF  HUMAN   CREEDS. 

Disciples  have  always  opposed  human  au- 
thoritative creeds  as  tests  of  fellowship.     The 


56        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

word  "  authoritative  "  is  an  important  word  in 
this  connection.  Alexander  Campbell  said: 
*  *  By  an  authoritative  human  creed  is  meant  an 
abstract  of  human  opinions  concerning  the  sup- 
posed cardinal  articles  of  Christian  faith,  which 
summary  is  made  a  bond  of  union  or  term  of 
communion."     (Millennial   Harbinger,    1832, 

P-  344-) 

They  do  not  object  to  publishing  what  they 
understand  to  be  the  teaching  of  Holy  Scrip- 
ture on  any  subject  of  faith  or  duty  as  a  matter 
of  information.  Their  protest  is  against  using 
such  statements  as  a  condition  of  fellowship. 
Mr.  Campbell  made  such  a  statement  in  the 
*'  Millennial  Harbinger  "  in  1846.  Isaac  Krrett 
made  such  a  statement  concerning  the  teach- 
ing of  the  Disciples  in  the  *'  Christian  Stand- 
ard. ' '  This  is  now  published  as  a  tract  with 
the  title  :  "  Our  Position."  It  is  wddely  cir- 
culated and  generally  endorsed  by  the  Disci- 
ples. But  these  statements,  nor  any  others  of 
human  origin,  can  properly  be  used  as  tests  of 
fellowship.  The  test  propounded  by  Jesus  is 
this:  "What  think  ye  of  Christ?  Whose 
Son  is  he?"     (Matt,  xxii :  32.) 

Human  creeds  are  destitute  of  Divine 
authority.     There  is  no  command  in  Scripture 


THE   EVILS   OF   HUMAN   CREEDS.  57 

to  make  them.  There  is  no  permission,  even, 
in  the  Living  Oracles  to  have  or  to  use  them. 

Their  tendency  has  been  to  cast  men  who 
were  earnest,  and  of  an  inquiring  habit  of 
mind,  out  of  the  church.  The  reformers  who 
were  men  of  mental  independence  and  honesty 
were  condemned  as  heretics  and  cast  out  of  the 
fellowship  of  the  church  by  the  influence  of 
creeds. 

Their  tendency  is  to  displace  Christ  and  his 
Word.  Men  are  commanded  to  hear  him. 
(Matt,  xvii:  5.)  He,  and  he  alone,  is  the  Head 
of  the  body,  the  church.  (Col.  i:  18.)  He 
possessesall  authority.  (Matt.xxviii:i8.)  He  is 
the  Author  and  Finisher  of  the  faith.  (Heb. 
xii:  2.)  To  substitute  any  other  person  or  thing 
for  him  and  his  teaching,  even  by  implication, 
is  wrong.  Anything,  the  tendency  of  which 
looks  in  that  direction,  is  worthj^  of  condemna- 
tion. The  Son  of  God  ought  at  all  times,  in 
all  places,  and  in  all  things,  to  have  the  pre- 
eminence.    (Col.  i:  18.) 

Human  authoritative  creeds  are  not  in  har- 
mony with  such  language  as  the  following  : 
"  Hold  the  pattern  of  sound  words  w^hich  thou 
hast  heard  from  me,  in  faith  and  love  which  is 
in  Christ  Jesus."  (II  Tim.  i:  13.)  "  Contend 
earnestly  for  the  faith  which  was  once  for  all 


58        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

delivered  unto  the  saints."  (Jude  i:  3.) 
"  Stand  fast,  and  hold  the  traditions  which  ye 
were  taught,  whether  by  word,  or  by  epistle  of 
ours."  (IlThess.  ii:  15.)  "This  is  my  beloved 
Son  ;  hear  ye  him."  (Matt,  xvii:  5.)  -  These, 
and  other  similar  passages,  clearly  inhibit  all 
rivals  to  the  sacred  writings ;  all  substitutes, 
even  by  implication,  for  the  New  Testament 
teaching;  all  authoritative  summaries  of  Chri-s- 
tian  doctrine.  If  men  are  commanded  to  hear 
the  Christ,  as  the  ultimate  authority,  it  is  cer- 
tain that  a  rival  will  not  be  tolerated. 

From  the  beginning  of  the  church  on  Pente- 
cost in  Jerusalem,  for  at  least  two  hundred 
years,  there  were  no  uninspired  statements  of 
belief  possessing  authority.  And  this  was  the 
most  harmonious,  united,  prosperous,  and  happy 
period  of  the  church.  When  men  began  to 
construct  doctrinal  statements  to  be  used  as 
tests  of  fellowship,  the  period  of  controversy 
and  division  was  inaugurated .  The  purest  state 
and  the  most  practical  and  useful,  was  when  the 
church  had  **The  One  Book,"  and  only  the 
teaching  of  the  Apostles,  as  authoritative. 

Human  creeds  are  unfavorable  to  the  de- 
velopment of  spirituality.  No  one  was  ever 
turned  to  God  by  a  theological  statement. 
Such  statements  not  only  fail  to  make  Chris- 


THE   EVILS   OF  HUMAN   CREEDS.  59 

tians,  but  they  do  not  promote  sanctification. 
Compared  with  the  life  inspiring  statements  of 
the  Bible,  they  are  but  mummies.  Admitting 
that  they  contain  truth  they  are,  at  best,  but 
skeletons  of  the  truth  contained  in  the  Word  of 
the  Lord,  and  no  one  ever  fell  in  love  with  a 
skeleton. 

They  detract  from  the  honor  that  belongs 
to  the  Holy  Spirit,  by  assuming  to  be  plainer 
and  more  intelligible  than  the  Bible.  The 
Holy  Spirit  is  the  author  of  the  Bible  state- 
ments of  saving  and  sanctifying  truth.  Paul 
says  that  an  angel  is  not  to  be  believed  if  he 
presumes  to  present  something  better  than  the 
Gospel  of  Christ.     (Gal.  i:  6-9.) 

It  has  been  said  in  their  behalf  that  they 
are  needed  to  keep  heretics  and  other  evil 
people  out  of  the  church.  But  there  were 
heretics  and  wicked  men  in  the  church  in  the 
days  of  the  Apostles — men  who  spoke  and 
wrote  under  the  special  influence  of  the  Holy 
Spirit.  They  apparently  never  thought  of  any 
other  rule  than  the  Gospel.  Jude  complained 
that  ungodly  men;  men  who  denied  the  one 
God  and  our  Lord  Jesus  Christ,  had  crept  into 
the  church.  (Jude  i:  4.)  Paul  speaks  of  "  false 
brethren  *  *  *  who  came  in  privily  to 
spy  out  our  liberty  which  we  have  in  Christ 


60        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

Jesus,  that  they  might  bring  us  into  bondage." 
(Gal.  ii:  4.)  There  were  those  who  "  went  out 
from  us  because  they  were  not  of  us,"  (I  John 
ii:  19,)  and  there  was  Demas,  who  "forsook  " 
Paul  in  the  hour  of  danger,  ' '  having  loved 
this  present  world."  (II  Tim.  iv:  10  )  Then 
there  was  Simon,  the  sorcerer  (Acts  viii:  9-24); 
Alexander,  the  coppersmith,  who  did  Paul 
"much*  evil  "  (II  Tim.  iv:  14);  Phygellus  and 
Hermogenes,  who  "turned  away  from"  Paul 
(II  Tim.  i:  15);  Hymeneus  and  Alexander, 
(I  Tim.  i:  20,)  whom  Paul  delivered  over  to 
Satan.  Judaizing  teachers  disturbed  the  peace 
of  the  church.  (Acts  xv:  1-5.)  Some  denied 
the  resurrection.  (I  Cor.  xv:  12.)  Others 
said  that  the  resurrection  was  past.  (II  Tim.  ii: 
18.)  Teachers  denied  that  Jesus  had  come  in 
the  flesh.     (I  John  iv  :i-3.) 

Inspired  men  in  the  midst  of  these  corrup- 
tions of '  Christianity  did  not  draw  up  skill- 
fully arranged  articles  of  belief  to  preserve 
the  purity  of  the  church.  Why  should  we  ? 
They  adhered  to  the  gospel  and  a  simple  con- 
fession of  faith  in  Jesus  as  the  Son  of  God. 
Why  should  not  we  be  content  with  these  ? 


THE  EXALTATION  OF  THE  CHRIST.  61 


REVIEW. 

What  is  an  important  word  in  our  discussion  ol 
human  creeds  ? 

Give  Alexander  Campbell's  definition. 

What  points  are  made  against  creeds  as  here  defined? 

When  (lid  the  Church  possess  greatest  unity  and 
power  ? 

Name  some  of  the  evils  in  the  Apostolic  Church. 

What  was  the  conduct  of  inspired  men  in  their  pres- 
ence ? 

To  what  alone  did  they  adhere  ? 


CHAPTER   X. 

THE    EXALTATION   OF   THE   CHRIST. 

Alexander  Proctor  said  :  "  Put  Christ  in 
your  temple,  and  whatever  ought  not  to  be 
there  will  depart  at  his  bidding.  Is  your  con- 
gregation disturbed  by  the  presence  of  birds 
and  beasts  that  defile  it  ?  Open  the  door  to  him 
and  give  him  full  possession,  for  he  alone  has 
power  to  drive  them  out.  Is  the  temple  of  your 
heart  infested  with  the  beasts  of  selfishness, 
which  show  their  presence  in  the  works  of  the 
flesh  ?  You  cannot  expel  them  by  your  will 
alone.     Put  Christ  in  your  temple. 


62        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

* '  There  are  yet  those  who  are  vainly  trying 
to  cleanse  the  temple  of  its  falsehood  by  a 
scourge  of  small  cords  of  doctrine  spun  out  of 
their  own  brain.  >H  >i<  *  There  are  not 
wanting  those  who  are  seeking  to  cleanse 
their  own  lives  by  their  low  keeping  in  their 
own  strength.  Put  Christ  in  your  temples, 
and  whatever  ought  not  to  be  there  he  will 
drive  out." 

This  language  well  expresses  our  thought 
as  to  the  pl^ce  and  power  properly  belonging 
to  our  Lord  Jesus  Christ.  He  is  *  *  the  Alpha 
and  the  Omega,  the  first  and  the  last,  the  be- 
ginning and  the  end."  (Rev.  xxii:  13.)  "  He 
is  the  image  of  the  invisible  God."  "  In  him 
were  all  things  created,  in  the  heavens  and 
upon  the  earth,  things  visible  and  things  in- 
visible, whether  thrones  or  dominions  or 
principalities  or  powers;  all  things  have  been 
created  through  him,  and  unto  him;  and  he  is 
before  all  things,  and  in  him  all  things  con- 
sist," or  hold  together.  Possessing  this  peer- 
less character  he  ought  "in  all  things"  to 
"have  the  pre-eminence."  (Col.  i:  14-18.) 
When  the  Christ  is  given,  in  our  thoughts  and 
teaching,  the  place  to  which  he  is  entitled, 
the  schisms,  contentions,  strifes,  and  aliena- 
tions, which  among  professed  Christians  hin- 


.  THE   EXALTATION   OF  THE   CHRIST.  63 

der  the  Gospel  in  its  regenerating  work,  will 
disappear. 

With  the  Disciples  of  Christ  his  divinity  is 
more  than  a  mere  item  of  doctrine — it  is  the 
central  truth  of  the  gospel.  It  is  the  funda- 
mental truth  ol  the  Christian  religion.  The 
one  great  purpose  of  gospel  preaching  is  to 
persuade  men  to  believe  in,  to  love,  and  to 
obey  Jesus.  If  men  can  be  persuaded  to  en- 
throne Christ  in  their  affections,  to  make  him 
the  Lord  of  their  consciences,  he  will  bring 
them  to  entertain  right  thoughts  and  to  stand 
in  right  relations  with  everything  else.  The 
great  need  in  the  church  and  in  the  world  is  the 
exaltation  of  the  Son  of  God. 

He  is  called,  in  the  New  Testament,  "the 
Son  of  God."  He  is  so  called  because  he  was 
begotten  of  the  Holy  Spirit  and  born  of  the 
Virgin  Mary.  Hear  these  words:  "  And  the 
angel  answered  and  said  unto  her.  The  Holy 
Ghost  shall  come  upon  thee,  and  the  power 
of  the  Most  High  shall  overshadow  thee: 
WHEREFORE  also  that  which  is  to  be  born 
shall  be  called  holy,  the  Son  of  God. ' '  (Luke 
i:  35.)  The  angel  Gabriel  used  this  language 
to  '*  Mary,  of  whom  was  born  Jesus,  who  is 
called  Christ."     (Matt,  i:  i6.) 

Jesus  "  was  born  of  the  seed  of  David  ac- 


64        CONCERNING  THE  DISCIPLES   OF  CHRIST. 

cording  to  the  flesh,"  and  ''was  declared  to 
be  the  Son  of  God  with  power,  according  to 
the  spirit  of  holiness,  by  the  resurrection  of 
the  dead."  (Rom.  i:  4.)  When  he  was  among 
men  he  raised  the  dead.  (Luke  vii:  11- 16; 
Markv:  22-24;  35-42;  Johnxi:  1-44.)  He  said: 
"  The  works  that  I  do  in  my  Father's  name 
these  bear  witness  of  me."  (John  x:  25.)  "If 
I  do  not  the  works  of  my  Father,  believe  me 
not."  (John  x:  37.)  "The  Father  is  in  me 
and  I  in  the  Father."  (John  x:  38.)  He 
claimed  that  he  and  God  were  one.  (John  x: 
30.)  He  alone  knows  and  reveals  God.  (Matt, 
xi:  27.) 

"  All  authority  "  belongs  to  him.  (Matt, 
xxviii:  18.)  (i.)  He  possesses  all  legislative 
authority.  He  alone  has  the  right  to  make 
laws  for  the  government  of  his  people.  ' '  He 
is  the  Head  of  the  body,  the  church."  (Col. 
i:  18.)  An  oracle  from  heaven  vSaid,  "Hear 
ye  him."  (Matt,  xvii:  5.)  (2.)  He  possesses 
all  judicial  authority.  * '  The  Father  hath 
given  all  judgment  unto  the  Son."  (John 
v:  22.)  "He  gave  him  authority  to  execute 
judgment."  (John  v:  27.)  (3.)  He  possesses 
all  executive  authority.  "He  is  the  King  of 
kings,  and  Lord  of  lords."  "He  is  the  only 
Potentate."    (I  Tim.  vi:  15.)    "  He  must  reign, 


THE  EXALTATION   OF  THE   CHRIST.  65 

till  he  hath  put  all  his  enemies  under  his  feet." 
(I  Cor.  xv:  25.)  "  He  shall  "  at  '*  the  end" 
"deliver  up  the  kingdom  to  God."  (T  Cor. 
xv:  24.)  He  is  now  a  reigning  Prince  in 
heaven.  (Acts  v:  31.)  Stephen  saw  him 
"  standing  on  the  right  hand  of  God."  (Acts 
vii:  36.) 

Apart  from  Christ,  ordinances  have  no  value. 
Peter  "commanded"  Cornelius  and  his  friends 
"  to  be  baptized  in  the  name  of  Jesus  Christ." 
(Acts  X  :  48.)  Under  the  instruction  of  Paul, 
the  twelve  men  whom  he  found  in  Ephesus, 
and  who  had  not  heard  of  the  gift  of  the  Holy- 
Spirit,  **were  baptized  into  the  name  of  the 
Lord  Jesus."  (Acts  xix:  1-5.)  In  the  com- 
munion the  bread  represents  the  body  of  Christ, 
and  the  fruit  of  the  vine  represents  his  blood. 
(Matt,  xxvi:  26-28;  Mark  xiv :  22-24;  Luke 
xxii :  14-20;  I  Cor.  xi:  17-34.)  'The  Lord's 
Supper  is  to  be  observed  because  the  Christ 
said:  "This  do  in  remembrance  of  me."  (I 
Cor.  xi :  24. )  In  this  service  disciples  of  Christ 
look  back  to  his  life  on  earth,  and  forward  to 
his  return  from  heaven.  Baptism  and  the 
Supper  of  the  Lord  possess  value  because  of 
their  relation  to,  and  their  connection  with, 
the  Son  of  God. 

All   worship   must  be  through  the  Lord 


66        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

Jesus.  We  are  to  "  give  thanks  always  for  all 
things  in  the  name  of  our  Lord  Jesus  Christ  to 
God;"  and  we  are  exhorted  to  subject  our- 
selves to  "  one  another  in  the  fear  of  Christ." 
(Eph.  v:  20-21  )  "And  whatsoever  ye  do,  in 
in  word  or  in  deed,  do  all  in  the  name  of  the 
Lord  Jesus,"  (Col.  iii:  17,)  says  Paul. 

The  Christ  is  ' '  in  the  heavenly  places,  far 
above  all  rule,  and  authority,  and  power,  and 
dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  also  in  that  which  is  to 
come;  and  "  God  "  put  all  things  in  subjection 
under  his  feet,  and  gave  him  to  be  Head  over 
all  things."     (Eph.  i :  21-22.) 

Exalting  Christ  thus  in  our  thoughts,  teach- 
ing, and  lives,  the  people  of  Christ  will  be 
united,  the  Church  will  be  made  pure,  and 
multitudes  will  turn  to  him,  and  share  with  us 
the  joys  of  the  great  salvation. 


REVIEW. 

Quote  Alexander  Proctor  on  Christ  supreme. 

The   divinity   of   Christ  occupies  what  place  in  the 

teaching  of  the  Disciples  ? 
Why  is  Jesus  called  *'  the  Son  of  God  ?" 
To  what  did  he  appeal  as  evidence  in  support  of  his 

claims? 
What  three  things  are  implied  in  the  "All  authority" 

attributed  to  Christ? 


THE   PLACE   OF  THE   ORDINANCES.  67 

What  value  have  the  ordinances  apart  from  him  ? 

Through  whom  alone  can  acceptable  worship  be  of- 
fered to  God  ? 

Where  is  the  Christ  now  ? 

What  will  follow  when  we  give  Christ  pre-eminence 
in  all  things? 


CHAPTER   XI. 

THE   PLACE   OF  THE   ORDINANCES. 

All  evangelical  Christians  agree  that  the 
ordinances  appointed  by  the  Christ  are  two — 
baptism  and  the  stipper  of  the  Lord. 

The  Disciples  teach  that  baptism  is  an  im- 
mersion of  penitent  believers  in  water,  in  the 
name  of  the  Christ,  and  into  the  name  of  the 
Father,  and  of  the  Sou,  and  of  the  Holy  Spirit. 
No  one  denies  that  this  is  Christian  baptism. 
This  teaching  and  practice  is  therefore  out  of 
the  region  of  controversy.  Affusion — sprink- 
ling and  pouring — are  in  dispute.  Many  intel- 
ligent believers  deny  that  affusion  is  baptism. 
The  baptism  of  unbelievers — that  is  of  infants 
— is  in  controversy.  The  baptism  of  such  as 
believe  on  Christ  and  repent  of  their  sins  is  not 
in  debate.     All  agree  that  penitent   believers 


68        CONCERNING  THE   DISCIPLES   OP   CHRIST. 

are  proper  subjects  for  baptism.  The  teach- 
ing and  practice  of  the  Disciples  on  the  subject 
of  baptism — persons  to  be  baptized  and  action 
— is  out  of  the  region  of  debate.  They  stand 
on  unquestionably  safe  ground. 

The  Lord's  supper  is  a  feast  of  love  to  be 
observed  by  those  who  have  openly  identified 
themselves  with  the  Christ.  The  disciples  of 
Christ  alone  were  present  when  this  ordinance 
was  instituted.  (Matt,  xxvi:  26-28.)  Mem- 
bers of  the  Church  of  God  under  the  ministry 
of  Apostles  enjoyed  the  Lord's  supper.  (I  Cor. 
xi:  20-34;  I  Cor.  i:  2.)  The  first  Christians 
assembled  on  the  first  day  of  the  week  to 
break  bread.  (Acts  xx:  7.)  This  ordinance 
is  "a  sweet  and  precious  feast  of  holy  memo- 
ries, designed  to  quicken  our  love  of  Christ  and 
cement  the  ties  of  our  common  brotherhood." 
"We,  therefore,  observe  it  as  a  part  of  our 
regular  worship,  every  Lord's  day,  and  hold  it 
a  solemn,  but  joyful  and  refreshing  feast  of 
love,  in  which  all  disciples  of  our  Lord  should 
feel  it  to  be  a  great  privilege  to  unite."  It  is 
a  "simple  and  solemn  family  feast  in  the 
Lord's  house." 

The  place  of  baptism  is  after  an  experience 
of  belief  and  penitence,  and  subsequent  to  a 
public  confession  of  faith  in  the  Son  of  God. 


THE   PLACE   OF  THE   ORDINANCES.  69 

The  place  of  the  supper  is  in  the  church  and 
was  designed  by  the  Head  of  the  body  for  such 
as,  by  faith  and  baptism,  are  members  The 
ordinances  are,  therefore,  means  of  grace. 
Baptism  is  more  than  a  mere  form.  It  is  an 
expression  of  faith  and  penitence.  In  this  or- 
dinance there  is  a  public  and  formal  recognition 
of  the  authority  possessed  by  our  Lord  Jesus, 
and  a  surrender  to  him.  The  language  of  the 
heart,  in  baptism,  is:  "  Here,  Lord,  I  give 
myself  to  thee."  It  is,  therefore,  more  than  a 
door  into  the  church.  Baptism  brings  the 
baptized  "into  Christ"  and  into  a  participa- 
tion of  the  benefits  purchased  for  us  by  the 
death  of  Christ.  Heyce  we  are  said  to  be 
"  baptized  into  his  death."  (Rom.  vi:  3.) 
Coming  to  baptism,  with  the  spiritual  prepara- 
tion above  indicated,  one  finds  an  assurance  of 
acceptance  with  God — an  assurance  of  salva- 
tion— which  previously  he  did  not  possess. 
(Mark  xvi:  16.)  What  Mark  in  this  place  calls 
salvation,  Luke  and  Peter  call  "remission  of 
sins."     (Luke  xxiv:  47;  Acts  ii:  38.) 

The  Disciples  *  'therefore  teach  the  believing 
penitent  to  seek,  through  baptism,  the  divine 
assurance  of  the  forgiveness  of  sins,  and  that 
gift  of  the  Holy  Spirit,"  (Acts  ii:  38,)  "  which 
the  Lord  has  promised  to  them  that  obey  him." 


70        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

(Actsv:  32.)  ''Thus,  in  a  hearty  and  scrip- 
tural surrender  to  the  authority  of  the  Lord 
Jesus,  and  not  in  dreams,  visions,  or  revela- 
tions, are  we  to  seek  for  that  assurance  of  par- 
don and  that  evidence  of  sonship  to  which  the 
gospel  points  us. ' ' 

Baptism  is  said  to  "  save  us."  (I  Peter  iii: 
21.)  But  it  cannot  save  without  faith,  since 
'  *  without  faith  it  is  impossible  to  be  well- 
pleasing"  unto  God.  (Heb.  xi:  6.)  It  does 
not  save  without  penitence,  since  our  Lord 
declared  that  the  penitent  must  perish.  (Luke 
xiii :  3,  5.)  Nor  does  baptism  save  without 
the  confession,  since  "  with  the  mouth  con- 
fession is  made  unto  salvation."  (Rom.  x:  10.) 
To  be  of  any  value  the  person  baptized  must 
call  on  the  name  of  the  Lord.  So  Ananias  in- 
structed Saul  of  Tarsus.  (Actsxxii:  16.)  When 
Jesus  "was  baptized  of  John  in  the  Jordan," 
(Mark  i:  9,)  he  prayed.  (Luke  iii*  21-22  )  It 
is  impossible  for  baptism,  or  any  other  act  of 
man,  to  merit  salvation  since  according  to  the 
Divine  mercy  men  are  saved.  (Titus  iii:  5.) 
Salvation  is  of  grace.  (Eph.  ii:  8.)  There  is 
no  power  in  water  to  cleanse  from  sin.  Sin  is  a 
disease  of  the  heart.  Naaman  was  captain  of 
the  host  of  the  King  of  Syria,  and  he  was  a 
great  man,  but  he  was  a  leper.     The  prophet 


THE   PLACE   OF'  THE  ORDINANCES.  7l 

Elisha  told  him  to  "  go  and  wash  in  the  Jordan 
seven  times  "  and  he  would  be  made  whole.  He 
dipped  seven  times,  *'  according  to  the  saying 
of  the  man  of  God,"  and  was  cured  of  his  dis- 
ease. (II  Kings  v:  i,  lo,  14.)  God  cured  him 
when  he  obeyed.  There  was  no  virtue  in  the 
Jordan  water  to  remove  leprosy.  Jesus  told  the 
man  who  "  was  born  blind  "  to  '*  wash  in  the 
pool  of  Siloam."  "  He  went  away,  therefore, 
and  washed,  and  came  seeing."  (John  ix:  i  7.) 
Neither  the  clay,  with  which  Jesus  "anointed 
his  eyes,"  nor  the  water  in  which  he  washed, 
gave  sight  to  the  blind  man.  The  power  of  God 
did  that;  but  this  power  was  exercised  when  the 
man  did  what  he  was  told  to  do.  So  there  is 
nothing  in  baptism  to  merit  salvation,  nor  to 
take  away  sin,  but  God  forgives,  and  gives  an 
assurance  of  the  fact  when  the  sinner,  in  this 
ordinance,  recognizes  the  authority  of  his  Son 
and  surrenders  to  him. 

In  the  ordinances  there  is  a  symbolic  set- 
ting forth  of  the  great  facts  in  the  gospel.  The 
Christ  died  for  our  sins,  was  buried,  and  rose 
again.  (I  Cor.  xv:  3-4.)  We  die  to  sin,  are 
buried  in  baptism,  and  rise  to  walk  in  newness 
of  life.  (Rom.vi:  1-4.)  In  the  Lord's  supper 
there  is  a  remembrance  of  the  fact  that  we  are 
sinners   and  that  the   Son  of  God  died  for  us. 


72        CONCERNING  THE   DISCIPLES  OF   CHRIST. 

"This  do  in  remembrance  of  me,"  said  the 
Christ,  at  the  institution  of  the  supper.  (Luke 
xxii:  19.)  Paul  saj^s  that  "  as  often  as  ye  eat 
this  bread,  and  drink  the  cup,  ye  proclaim  the 
Lord's  death  till  he  come."     (I  Cor.  xi:  26  ) 

It  is  the  peculiar  glory  of  our  religion  that 
it  is  spiritual — spiritual  in  its  origin,  aim, 
methods,  and  results.  The  ordinances  of  Jesus 
Christ  are  to  be  used  for  our  spiritual  comfort, 
and  advancement.  This  is  their  place  and  use 
in  the  Christian  system. 


REVIEW. 


The  number  and  names  of  the  ordinances. 

In  baptism,  what  practices  are  not  in  dispute? 

What  practices  are  in  debate  ? 

Describe  the  Lord's  supper. 

The  place  of  baptism. 

What  is  given  to  the  penitent  believer  in  baptism? 

What  text  affirms  that  baptism  saves  ? 

What  other  things  are  essential  to  salvation  ? 

How  is  the  fact  illustrated  that  there  is   no  virtue  in 

baptism? 
What  are  set  forth  in  the  ordinances? 


MISUNDERSTANDING  AND   OPPOSITION.  73 

CHAPTER  XII. 

MISUNDERSTANDING  AND   OPPOSITION. 

Jesus  told  his  disciples  that  they  would  be 
hated  of  all  men,  and  that  the  time  would  come 
when  men  would  feel  that  they  were  rendering 
service  to  God  by  putting  them  to  death.  Saul 
of  Tarsus  had  a  conscience  void  of  offense  to- 
ward God  when  he  bound  and  cast  into  prison 
men  and  women  for  no  other  reason  than  that 
they  loved  and  obe3'ed  Jesus.  He  thought 
that  in  this  he  did  right.  The  explanation,  in 
part,  is  found  in  the  fact  that  he  did  not  under- 
stand Jesus  nor  his  people.  He  said  :  "I  did 
it  ignorantly."  (I  Tim.  i:i2.)  Many  of  the 
bitter  contentions  in  the  church  have  orig- 
inated in  ignorance.  The  ecclesiastical  and 
theological  warriors  did  not  understand  each 
other.  This  was  true  of  much  of  the  oppo- 
sition encountered  by  Stone  and  the  Campbells. 
Their  aim  was  something  of  which  the  popu- 
lar religious  teachers  had  never  heard.  It 
seemed  to  them  impossible  to  go  back  to  the 
Christ  and  from  him  alone  receive  instruction 
as  to  what  to  believe  and  do  in  order  to  be 
saved.  The  plan  was  impractical.  How  one 
could  be  a  Christian  only,  was  apparently  be- 


74        CONCERNING  THE  DISCIPLES  OF   CHRIST. 

yond  their  comprehension.  The  simple  prin- 
ciple which  was  at  the  foundation  of  all  that 
the  reformers  were  attempting  caused  them  to 
use  language  that  their  opponents  did  not  un- 
derstand. They  had  determined  to  reject  the 
terminology  of  the  schools — to  speak  of  Bible 
things  in  Bible  language.  What  does  God 
say  ?  In  what  language  does  he  say  it  ?  That 
is  what  I  will  say;  and  the  manner  in  which  I 
will  say  it.  This  thought  was  fundamental  in 
all  that  was  undertaken  by  the  great  men  who 
under  God  inaugurated  the  movement  to  re- 
turn to  the  Christianity  of  the  New  Testament 
in  doctrine,  ordinance,  and  life.  Those  who 
were  not  in  sympathy  and  co-operation  with 
them  were  apparently  unable  to  comprehend  a 
principle  which  to  us,  of  the  present  day,  is 
so  exceedingly  simple  and  obviously  correct. 
They  knew  the  language  of  the  various  schools 
of  theology.  They  knew  especially  Calvinism 
and  its  language,  but  with  the  unadulterated 
Christianity  of  the  Christ  they  were  not  ac- 
quainted, nor  were  they  able  to  express  their 
belief  in  the  words  of  the  Holy  Spirit,  in  the 
New  Testament.  An  honest,  misunderstand- 
ing led  to  bitter  opposition.  A  movement  in- 
augurated to  bring  about  peace  precipitated  a 
season  of  violent  contention. 


MISUNDERSTANDING  AND  OPPOSITION.  75 

But  in  attempting  to  understand  this  oppo- 
sition to  the  efforts  of  holy  men  to  improve  the 
condition  of  a  dismembered  and  comparatively 
impotent  church,  some  account  must  be  taken 
of  the  fact  that  the  heart  is  deceitful  and  cor- 
rupt. There  can  be  no  reasonable  doubt  that 
some  bad  men — sectarian  rather  than  Christian 
— were  in  the  opposition.  Their  craft  was  in 
danger.  If  this  movement  succeeds  our 
stipends  will  be  taken  from  us.  There  were 
no  doubt  such  men,  but  their  number  was 
comparatively  small. 

To  illustrate  the  opposition  of  men  whose 
intentions  were  good,  but  who  did  not  under- 
stand the  principle  on  which  the  new  move- 
ment was  based  take  the  following: 

I .  The  advocates  of  a  return  to  primitive 
Christianity  said  not  a  word  in  their  discourses 
about  the  doctrine  of  the  Trinity.  Why? 
There  is  nothing  in  the  New  Testament  on 
the  subject.  It  was,  therefore,  understood  that 
the  divine  nature  of  Jesus  was  denied.  But 
instead  of  denying  that  the  Son  of  Mary  was 
God  in  human  form,  they  affirmed  it  in  the 
strongest  possible  language.  Instead  of  dero- 
gating from  the  dignity  and  worth  of  our  Savior 
they  made  a  belief  that  he  is  THE  Son  of  God 


76        CONCERNING  THE  DISCIPLES  OF  CHRIST. 

an   indispensable  condition   of    baptism    and 
church  membership. 

2.  They  did  not  employ  language  that  was 
current  in  orthodox  circles  in  speaking  of  the 
Holy  Spirit  and  his  work  in  regeneration  and 
sanctification;  nor  did  they  pray  that  the 
Spirit  might  come  in  convicting  and  convert- 
ing power;  nor  that  men  might  receive  the 
baptism  of  the  Holy  Ghost.  It  was  thence  in- 
ferred that  the  personality  and  work  of  the 
Holy  Spirit  in  regeneration  and  sanctification 
were  denied.  The  advocates  of  a  purer  teach- 
ing and  practice  believed  that  the  Holy  Spirit 
is  a  person,  and  that  in  regeneration  and  sanc- 
tification he  employs  the  truth  as  his  instru- 
ment. (John  xvii:  17;  I  Cor.  xii:  3;  James  i: 
18.)  They  taught  that  the  baptism  of  the 
Holy  Spirit  was  administered  on  Pentecost,  in 
Jerusalem  and  at  the  house  of  Cornelius,  in 
Csesarea,  and  is  not  for  us. 

3.  And  since  persons  who  desired  to  be 
baptized  were  not  asked  to  relate  an  experi- 
ence, telling  of  wonderful  things  seen  and 
heard,  thought  and  felt,  as  was  then  the  cus- 
tom, the  reformers  were  accused  of  denying 
* 'experimental  religion."  They  did  not,  how- 
ever, deny  the  existence,  or  importance,  of 
what  their  opponents  called  "experimental  re- 


MISUNDERSTANDING   AND   OPPOSITION.  77 

ligion."  They  could  not  approve  of  the  lan- 
guage employed  when  speaking  of  experiences 
through  which  men  pass  in  turning  to  God, 
nor  could  they  endorse  the  use  that  was  made 
of  these  experiences.  Love,  repentance,  or 
such  a  sorrow  for  sin  as  issues  in  reformation, 
the  faith  that  saves,  ceasing  to  do  evil,  learn- 
ing to  do  well  are  experiences.  Religion  is  an 
intelligent  conviction  resulting  in  a  return  to 
the  fellowship  of  God. 

4.  Because  the  advocates  of  the  restora- 
tion of  a  pure  faith  and  a  pure  speech  spoke  of 
baptism  in  the  language  of  the  New  Testa- 
ment, they  were  charged  with  believing  in 
baptismal  regeneration.  (Mark  xvi:  i6;  Acts 
ii:  38;  xxii:  i6;  I  Peter  iii:  21;  John  ill:  5.) 
Their  opponents,  in  their  creeds  and  confes- 
sions of  faith,  were,  however,  more  nearly 
committed  to  that  doctrine.  The  reformers 
taught  that  "regeneration  must  be  so  far  ac- 
complished before  baptism  that  the  subject  is 
changed  in  heart  *  *  *  ^  >!<  otherwise 
baptism  is  nothing  but  an  empty  form." 

These  days  of  misunderstanding  and  oppo- 
sition are  past.  More  and  more  men  of  intel- 
ligence are  coming  to  understand  the  princi- 
ples, aims,  and  methods,  of  the  Disciples  of 
Christ  and  to  enter  into  sympathy  with  them. 


78        CONCERNING  THE  DISCIPLES   OF   CHRIST. 


REVIEW. 

Was  the  effort  to  unite  Christians  at  first  popular  ? 
How  do  you  account  for  the  opposition  ? 
What  illustrations  are  given  to  explain  the  misunder- 
standing and  opposition  ? 
What  is  now  coming  to  pass  ? 


CHAPTER   XIII. 

RAPID   INCREASE   IN   NUMBERS. 

Notwithstanding  the  gross  misunderstand- 
ing, consequent  misrepresentation,  and  deter- 
mined opposition,  the  growth,  in  numbers,  of 
the  Disciples  of  Christ  is  one  of  the  most 
wonderful  facts  in  the  history  of  American 
Christianity.  From  the  first  their  progress 
was  rapid,  but  their  increase  in  numbers  was 
never  so  great  as  at  the  present  time.  The 
statistical  secretary  reported  to  the  conven- 
tion in  Springfield,  111.,  in  October,  1896,  that 
there  are  9,607  churches,  1,003,672  members, 
6,657  Sunday  schools,  699,531  pupils  and 
teachers,  and  5,360  preachers.  The  church 
property  is  valued  at  $15,805,447.  It  is  con- 
ceded by  all  persons  who  are  in  a  position  to 
know  whereof  they  speak,  that  our  numerical 


RAPID   INCREASE   IN  NUMBERS,  79 

increase,  by  conversion,  far  exceeds  that  of  any 
other  people  in  the  United  States.  How  is  this 
to  be  accounted  for  ?  What  is  the  secret  of  this 
wonderful  growth  ? 

It  is  evident  that  in  whatever  way  the  fact 
here  stated  may  be  explained  the  Disciples  have 
a  message  for  the  people.  That  they  enlist  the 
sympathy  and  co-operation  of  the  people  to  so 
great  an  extent  is  a  demonstration  of  this  fact. 
The  following  are  some  of  the  reasons  that  may 
be  assigned  for  our  success  in  enlisting  men  in 
the  service  of  Christ: 

I.  In  the  beginning  of  the  movement  the 
prevalent  conception  of  Christianity  was  the 
Calvinistic.  Calvinism  contains  five  points  as 
follows:  (i.)  Men  are  inherently  and  totally 
depraved.  (2.)  A  definite  number  from  all  eter- 
nity were  chosen  of  God  unto  eternal  life  with- 
out faith  or  works  or  any  other  thing  on  the 
part  of  man  as  a  condition.  (3.)  Jesus 
died  for  the  elect  only.  His  atonement  was 
limited.  The  benefits  of  his  death  were 
not  for  all  men.  (4.)  Those  who  'were 
elected  and  for  whom  Christ  died  are  effectu- 
ally called  by  the  gospel.  (5.)  Such  per- 
sons cannot  fall  away  and  be  lost. 

The  preaching  of  the  facts,  truths,  prin- 
ciples, precepts,  promises,  and   warnings,   of 


80        CONCERNING  THE   DISCIPLES   OF  CHRIST. 

the  gospel  as  contained  in  the  New  Testament, 
came  to  the  people  as  a  revelation  from  heaven. 
It  antagonized  Calvinism  at  every  point.  Many- 
good  people  were  on  the  verge  of  despair.  They 
could  not  find  an  assurance  of  their  election. 
They  were  not  certain  that  Christ  died  for  them. 
The  new  teaching  assured  them  that  Jesus 
tasted  death  for  every  man,  (Heb.  ii:  9,)  that  the 
good  news  was  to  be  preached  to  all,  (Matt, 
xxviii:  18-20;  Mark  xvi:  15-16,)  and  that  the 
invitation  "to  accept  the  purchased  redemption 
was  extended  to  all.  "  He  that  will,  let  him 
take  the  water  of  life  freely . "  (  Rev.  xxii :  17.) 
This  statement  sufficiently  accounts  for  the 
rapid  growth  in  numbers  at  the  first. 

2.  The  plea  for  union  is  so  reasonable,  so 
scriptural,  and  so  full  of  the  spirit  of  the  Prince 
of  Peace,  that  it  has  from  the  beginning  taken 
a  strong  hold  on  large  numbers.  It  presented 
a  marked  contrast  to  the  bitter  strifes  and  sec- 
tarian contentions  with  which  the  church  was 
cursed.  Into  the  midst  of  this  tumult  the  Dis- 
ciples threw  themselves  saying:  ''  Let  us  have 
peace."  How?  "  By  a  return  to  the  religion 
of  Jesus  as  it  is  described  in  the  New  Testa- 
ment— its  faith,  its  ordinances,  its  life."  The 
protest  against  the  sin  of  division  commended 
itself  to  good  men,  intelligent  and  fair  minded. 


KAPll)   INCREASE   IN   NUMBERS.  81 

as  warranted  by  the  word  and  spirit  of  Holy 
Scripture.  The  pra^-er  of  the  Savior  is  a  suffi- 
cient warrant  for  the  plea  in  behalf  of  unity 
and  peace  among  those  who  believe. 

3.  The  clear  and  Scriptural  teaching  as  to 
the  steps  that  men  must  take,  according  to  the 
New  Testament,  to  enjoy  an  assurance  of  sal- 
vation. They  said:  "He  that  hath  ears,  let 
him  hear."  (Matt,  xiii:  43.)  '*  Belief  fo?fie^/i 
of  hearing,  and  hearing  by  the  Word  of  Christ." 
(Rom.  x:  17.)  "  He  that  disbelieveth  shall 
be  condemned."  (Mark  xvi :  16.)  "  Without 
faith  it  is  impossible  to  be  well-pleasing  "  unto 
God.  (Heb.  xi :  6.)  "Believe  on  the  I^ord 
Jesus  and  thou  shalt  be  saved. ' '  (Acts  xvi :  3 1 .) 
God  "  commandeth  men  that  they  should  all 
everywhere  repent."  (Acts  xvii:  30.)  "Ex- 
cept ye  repent,  ye  shall  *  *  perish."  (Luke 
xiii :  3.)  "  With  the  mouth  confession  is  made 
unto  salvation."  (Rom.  x:  10.)  "  Who  shall 
confess  me  before  men,  him  will  I  also  confess 
before  my  Father  which  is  in  heaven."  (Matt. 
x:  32.)  "Be  baptized  every  one  of  you," 
who  having  heard  now  believe,  repent  and  con- 
fess Christ,  "  unto  the  remission  of  j^our  sins; 
and  ye  shall  receive  the  gift  of  the  Holy  Spirit." 
(Acts  ii :  38.)  Baptism  brings  penitent  be- 
lievers into  Christ.     (Rom.  vi :  3.)     Hence  it 


82        CONCERNING  THE   DISCIPLES  OF   CHRIST. 

is  said  to  save.  (I  Peter  iii :  21.)  This  Scrip- 
tural, reasonable,  logical,  and  positive  presen- 
tation of  "  the  way  of  salvation,"  constantly 
supported  by  quotations  and  illustrations  from 
the  written  Word,  accounts  in  part  for  the  suc- 
cess of  the  Disciples  in  gaining  adherents. 

4.  The  encouragement  that  was,  and  is, 
given  to  all  good  men  who  have  a  sufficient 
knowledge  of  Scripture,  without  regard  to  the 
learning  of  the  schools  to  "  preach  the  Word  " 
is  an  important  item  in  the  conditions  leading 
to  this  success.  There  are  no  "clergymen" 
among  the  Disciples.  "  All  ye  are  brethren," 
said  the  Master.  (Matt,  xxiii:  8.)  Some  de- 
vote themselves  entirely  to  teaching  and  preach- 
ing Christ,  but  they  are  still  simply  brethren 
— they  are  not  "clergymen."  All  are  en- 
couraged to  tell  the  good  news  publicly  or 
privately.  All  are  encouraged  to  do  the  work 
of  missionaries.  "  He  that  heareth,  let  him 
say,  Come."     (Rev.  xxii :  17.) 

These  are  some  of  the  reasons  why  the 
Disciples  have  increased  in  numbers  so  rapidly. 


REVIEW. 


How  many  churches  ? 
How  many  members  ? 
How  many  Sunday  Schools  ? 


DEEPENING    SPIRITUAL    LIFE.  83 

How  many  teachers  and  pupils  ? 
How  many  preachers? 
Value  of  church  property  ? 
What  is  evident  from  these  facts  ? 
What  reasons  are  given  for  the  rapid    gro\Nth  of  the 
Disciples  ? 


CHAPTER    XIV. 

DEEPENING   SPIRITUAL   LIFE- 

This  movement  for  a  return  to  New  Testa- 
ment Christianity  is  thoroughly  spiritual. 
The  period  of  "  misunderstanding  and  opposi- 
tion "  obscured,  in  a  measure,  this  fact,  but 
now  that  we  are  better  understood  and  there  is 
less  opposition  and  contention  the  fact  should 
be  recalled.  Among  other  things  our  fathers 
realized  the  inability  of  the  popular  concep- 
tions of  Christianity  to  produce  the  change  of 
heart  and  life  which  the  Scriptures  make  so 
essential  to  an  entrance  into  the  kingdom  of 
glory.  Mr.  Campbell  said  in  his  debate  wMth 
N.  L.  Rice,  in  Lexington,  Kentuck}',  in  1843, 
that  *  *  our  reformation  began  in  the  conviction 
of  the  inadequacy  of  the  corrupted  forms  of 
religion  in  popular  use  to  effect  that  thorough 
change  of  heart  and  life  which  the  gospel  con- 


84        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

templates  as  so  essential  to  admission  into 
heaven."     (Campbell  and  Rice  Debate,  p.  678.) 

They  saw  that  the  matter  of  supreme  im- 
portance is  character.  What  a  man  is — not 
what  he  owns,  or  says,  or  does — is  of  tran- 
scendent importance.  God  looks  upon  the 
heart.  He  knows  men  as  they  are.  We  know 
them  as  they  seem  to  be.  The  purpose  of  the 
gospel  is  spirituality  of  character.  The  Holy 
Spirit  working  in  the  word  and  ordinances, 
under  favorable  circumstances  produces  one, 
whose  distinguishing  peculiarities  are  "love 
joy,  peace,  longsufFering,  kindness,  goodness, 
faithfulness,  meekness,  temperance  "  or  self- 
control.  (Gal.  v:  22.)  This  character  is 
called  "the  fruit  of  the  Spirit"  and  "against 
such  there  is  no  law." 

The  mission  of  the  Disciples  is  therefore 
largely  to  their  brethren  in  the  Protestant  de- 
nominations. The  members  of  these  churches 
are  openly  on  the  side  of  Christ.  They  believe 
in  and  confess  him.  Their  faces  are  turned 
toward  "  the  Sun  of  righteousness."  (Mai  iv: 
2.)  Their  feet  are  in  the  way  of  righteous- 
ness. The  Bible  the}^  receive  as  the  Word  of 
God.  To  them  it  is  a  precious  word.  These 
things  they  show  to  be  true  in  many  ways. 
Their  lives  as  well  as  their  words  testify  to 


DEEPENING   SPIRITUAL   lAhK.  85 

them.  But  there  are  some  things  in  the  way 
of  the  largest  attainments  in  the  spiritual  life. 
There  are  errors  in  doctrines.  Some  dogmas 
are  believed  for  which  there  is  no  warrant  in 
Scripture.  For  some  of  their  practices  there 
can  not  be  produced  a  "  thus  saith  the  Lord  " 
either  ' '  in  express  terms  or  approved  prece- 
dent." Human  creeds,  and  names  never  ap- 
plied by  the  Holy  Spirit  to  the  children  of  God 
in  the  New  Testament,  encourage  a  party 
spirit.  Such  a  spirit  is  diametrically  opposed 
to  the  Spirit  of  the  Christ.  The  ordinances 
are  frequently  misplaced.  The  spiritual  profit 
that  ought,  therefore,  to  be  derived  from 
them  is  not  realized.  The  Bible  can  be  more 
intelligently  used.  When  more  rationally 
read  there  will  be  realized  a  greater  helpful- 
ness and  joy.  It  is  the  work  of  the  Disciples 
of  Christ  to  cultivate,  in  their  associations, 
with  these  people  a  fraternal  spirit,  and  to 
help  them  into  lives  more  like  the  simple, 
sweet,  spiritual  life  of  the  Son  of  Man. 

But  to  do  this  they  must  nurture  in  them- 
selves, and  seek  to  deepen  and  broaden,  the 
life  that  "is  hid  with  Christ  in  God."  (Col. 
iii:3.)  Example  is  more  potent  than  speech. 
What  we  are  is  more  eloquent  than  what  we 
say.     When  words  and  deeds  are  alike  spir- 


86        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

itual  there  is  great  power  over  men  for  good. 
There  are  three  conditions  for  health.  These 
conditions  are  as  essential  to  spiritual  as  to 
bodily  health. 

1.  Pure  Air.  Good  health  can  not  be  en- 
joyed in  a  vitiated  atmosphere.  This  is  true 
of  the  body.  It  is  equally  true  of  the  spirit. 
There  is  a  spiritual  atmosphere  as  there  is  a 
material.  The  one  no  less  certainly  than 
the  other  may  be  foul.  Disciples,  there- 
fore, if  they  would  experience  a  deep,  pure, 
vigorous,  spiritual  life  must  be  careful  to 
abide,  as  far  as  possible,  in  a  wholesome 
spiritual  atmosphere.  This  is  found  in  the 
Christian  home,  in  the  assembled  church,  in 
the  Sunday  school,  Society  of  Christian  En- 
deavor, and  in  missionary,  and  other  similar 
conventions.  Men  and  women  who  w^alk  with 
Christ  are  spiritually  helpful.  Seek  their 
companionship.  Be  much  in  the  company  with 
those  who  are  much  in  company  with  the 
Christ.  "Evil  company  doth  corrupt  good 
manners."  (I  Col.  xv:  33.)  Good  company 
has  a  tendency  to  purify  bad  manners.  We 
breathe  a  pure  atmosphere  when  in  the  society 
of  good  men  and  women. 

2.  Wholesome  Food.  The  Word  of  God  is 
soul  food.     Simon  Peter  said  :     "As  newborn 


DEEPENING   SPIRITUAL   LIFE.  87 

babes,  long  for  the  spiritual  milk  which  is 
without  guile,  that  3'e  may  grow  thereby  unto 
salvation;  if  ye  have  tasted  that  the  Lord  is 
gracious."  (I  Peter  ii :  2.)  "  All  wickedness, 
and  all  guile,  and  hypocrisies,  and  envies,  and 
all  evil  speakings  ' '  are  to  be  put  away.  Those 
who  feed  regularly  on  the  Word  will  grow 
strong.  Faith  is  produced  and  nourished  by 
the  Word.  (Rom.  x:  17;  John  xx  :  30-31.) 
The  goodness  of  God  leads  to  repentance 
(Rom.  ii  :  4),  but  this  is  revealed  to  men  in 
the  Word  that  he  inspired.  "  We  love,  because 
he  first  loved  us,"  (I  John  iv:  19,)  but  the  fact 
that  God  commendeth  his  love  toward  us  in 
that  while  we  were  yet  sinners  Christ  died  for 
us,  (Rom.  v:  8,)  is  recorded  in  Holy  Scripture. 
Reading,  therefore,  these  sacred  writings  and 
giving  heed  to  their  exposition,  meantime 
meditating  thereupon,  will  deepen  and  broaden 
the  current  of  the  spiritual  life.  This  food 
ought  to  be  taken  regularly.  The  Bereans 
searched  the  Scriptures  daily.  (Acts  xvii :  11.) 
To  the  souls  of  saints  the  Word  of  the  Lord  is 
very  precious.     Read  Psalm  cxix. 

3.  Exercise.  One  may  have  pure  air  and 
wholesome  food,  but  without  exercise  there 
will  not  be  vigorous  health.  Christians  ought 
to  exercise  themselves  in  the  observance  of  the 


88        CONCERNING  THE   DISCIPLES   OF'CHRIST. 

ordinances,  the  regular  acts  of  devotion,  in 
private  and  in  the  assembly  of  God's  people, 
and  in  doing  good.  Our  eternal  destiny  de- 
pends on  this.  (Matt,  xxv:  31-46.)  Our 
present  spiritual  health  depends  on  the  service 
that  we  render  to  God  and  to  men  for  his  sake. 
From  first  to  last  the  plea  of  the  Disciples 
is  for  a  deeper  spiritual  life.  The  unity  of 
God's  people  for  which  they  plead  is  thor- 
oughly spiritual.  As  the  Father  and  Son  are 
one,  so  ought  believers  to  be  one.  (John 
xvii :  20-21.)  But  this  is  intensely  spiritual. 
The  same  statement  may  be  made,  with  equal 
truth,  concerning  every  item  in  their  teaching 
and  practice. 


REVIEW. 


What  is  the  marked  peculiarity  of  the  plea  of  the 
Disciples  ? 

Their  mission  is  therefore  to  whom  ? 

What  then  should  be  our  bearing  toward  other  Chris- 
tians? 

What  kind  of  culture  is  now  especially  needed  ? 

What  are  the  three  conditions  of  health? 

Where  is  a  wholesome  spiritual  atmosphere  ? 

What  is  the  soul's  food  ? 

What  character  of  exercise  will  promote  spiritual 
health? 

What  is  the  nature  of  the  union  for  which  the  Dis- 
ciples plead  ? 


EVANGELISTIC   SPIRIT   AMONG   THE   DISCIPLES.  89 

CHAPTER  XV. 

EVANGELISTIC   SPIRIT  AMONG  THE  DISCIPLES. 

The  Disciples  are  both  evangelical  and  evan- 
gelistic. Their  teaching  and  practice  are  in 
harmony  with  the  gospel.  This  makes  them 
evangelical.  They  present  the  good  news  for 
the  purpose  of  winning  men  to  Christ  and  in 
such  a  manner  as  to  enlist  men  in  his  service. 
This  makes  them  evangelistic.  Their  evangel- 
ism is  one  of  the  marked  features  of  their 
history.  The  fundamental  position  which  they 
assumed  at  the  first,  and  to  which  they  now 
steadfastly  adhere,  compels  them  to  be  evan- 
gelical and  evangelistic.  This  position  is  that 
every  item  of  faith  and  conduct  must  have  a 
warrant  in  the  Word  of  God.  This  word  is  the 
supreme  and  sole  authority  in  the  religious 
belief  and  life.  "  Where  the  Scriptures  speak 
we  will  speak,  and  where  the  Scriptures  are 
silent  we  will  be  silent." 

Man  is  a  sinner.  He  is  dead  in  sins. 
His  iniquities  separate  him  from  God.  The 
depravity  of  man  is  universal.  All  sin  and  fall 
short  of  the  glory  of  God.  His  ruin  is  com- 
plete. W'ithout  Divine  interposition  deliver- 
ance is  impossible.     Man  cannot  save  himself. 


90        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

Law  cannot  save  him.  Salvation  is  of  grace. 
The  problem  of  the  ages  is  as  to  how  man  can 
be  justified  in  the  sight  of  God.  Apart  from 
the  revelalion  of  God  in  Christ  the  problem  is 
insoluble.  The  grace  of  God  made  known  in 
Christ  contains  the  solution.  These  things 
concerning  the  lost  and  helpless  estate  of  man 
are  taught  in  both  Testaments.  And  this  teach- 
ing is  at  the  foundation  of  all  evangelistic  and 
missionary  effort.  If  man  is  not  lost  why  did 
Christ  die  ?  The  agony  of  the  Son  of  Man  in 
the  garden  and  on  the  cross  testifies  as  nothing 
else  can  to  the  utter  ruin  of  man. 

But  the  creature  has  power  to  choose  and  to 
refuse  his  Creator.  It  is  a  terrible  power,  but 
it  belongs  to  man.  He  can  believe,  he  can 
love,  he  can  obey.  He  also  has  power  to  dis- 
believe, to  hate,  to  disobey.  Hence  the  invita- 
tions, arguments,  appeals,  of  the  gospel.  "Come 
and  let  us  reason  together  saith  the  Lord." 
(Isa.i:i8.)  "  Come  unto  me  -^  *  *  and  I  will 
give  you  rest."  (Matt,  xi:  28.)  "Though 
your  sins  be  as  scarlet,  thej^  shall  be  as  white 
as  snow;  though  they  be  red  like  crimson,  they 
shall  be  as  wool,"  etc.  (Isa.  i:  18-20.)  "  Ye 
will  not  come  to  me,  that  ye  may  have  life." 
(John  v:  40.)  "He  that  will,  let  him  take  the 
water  of  life  freely."     (Rev.  xxii:  17.)     There 


EVANGELISTIC  SPIRIT   AMOXG   THE   DISCIPLES.  91 

is  no  fatalism  in  the  Bible.  There  is  no 
unconditional  election  and  reprobation  in  the 
joyful  message.  People  entertaining  these 
thoughts  must  be  evangelistic.  Such  beliefs 
gender  and  nurture  the  spirit  of  evangelism. 

The  Scriptures  clearly  teach  that  the  gos- 
pel of  the  Christ, is  the  power  of  God  to  save 
all  who  believe.  (Rom.  i:  i6;  I  Cor.  xv:  1-2.) 
Hence  the  gospel  was  preached,  and  only  this, 
by  the  Apostles  of  Christ.  Paul  was  deter- 
mined to  know  only  the  crucified  Christ  in  his 
sacred  ministry.  (I  Cor.  ii:  2.)  He  regarded 
the  Christ  suffering  for  our  sins  as  the  power 
and  wisdom  of  God.  (I  Cor.  i :  24.)  To  phil- 
osophers this  message  seemed  foolishness;  to 
self-reliant  and  self-satisfied  men  it  seemed  to 
be  only  weakness,  but  "  the  foolishness  of  God 
is  wiser  than  men;  and  the  weakness  of  God  is 
stronger  than  men."  (I  Cor.  i :  25.)  By  the 
faithful  preaching  of  Christ  crucified  foul  men 
were  made  clean  and  bad  men  good,  in  Corinth, 
(I  Cor.  vi :  9-1 1,)  and  the  same  message 
preached  with  a  similar  zeal  and  in  the  same 
spirit  at  the  present  time  will  produce  equally 
encouraging  results.  This  is  the  belief  of  the 
Disciples  of  Christ :  hence  their  evangelistic 
spirit. 

Man  is  intelligent  and  free.     He  can  both 


92        CONCERNING   THE  DISCIPLES   OF   CHRIST. 

reason  and  choose.  The  Scriptures  assume 
that  conviction  and  choice  result  from  intelli- 
gence. Hence  the  holy  men  sent  by  the  Christ 
to  evangelize  the  people,  in  their  preaching, 
reasoned  with  those  whom  they  met.  Wicked 
men  "  were  not  able  to  withstand  the  wisdom 
and  the  spirit  by  which  "  Stephen  "spake." 
(Acts  vi :  lo.)  Philip,  the  evangelist,  so  rea- 
soned with  the  treasurer  of  Queen  Candace, 
out  of  the  Scriptures,  that  he  became  a  Chris- 
tian. (Actsviii:  26-40.)  Three  weeks  were 
spent  by  Paul  reasoning  with  the  Jews  in  their 
synagogue  in  Thessalonica.  (Acts  xvii :  2.) 
'*  Some  of  them  were  persuaded,  and  consorted 
with  Paul  and  Silas;  and  of  the  devout  Greeks 
a  great  multitude,  and  of  the  chief  women  not 
a  few."  (Acts  xvii :  4.)  Paul  and  Barnabas 
*  *  so  spake  "  in  "  the  synagogue  of  the  Jews  " 
"  in  Iconium  "  "  that  a  great  multitude  both 
of  the  Jews  andof  the  Greeks  believed."  (Acts 
xiv:  I.)  Belief  in  Jesus  as  the  Son  of  God 
and  our  Savior  comes  as  a  result  of  hearing 
the  word  of  Christ.  The  preached  word  pro- 
duces faith.  (Rom.  x:  13-17.)  Upon  this 
fact  the  Disciples  place  much  emphasis.  Hence 
their  evangelistic  spirit. 

In  all  times,  places,  and  things,  the  Christ 
must    have    the  pre-eminence.     He  is  I^ord. 


EVANGKLISTIC    SI>IHIT    AM()N(i    THE    DISCIPLES.   93 

(Acts  ii:  36;  x:  36.)  He  alone  is  to  be  heard. 
(Matt,  xvii:  5.)  He  has  superseded  Moses  and 
the  prophets.  All  authority  now  belongs  to 
him.  (Matt,  xxviii:  18.)  To  disobey  him  is 
to  fail  of  salvation.  (Heb.  v:  9.)  But  his  com- 
mand is  to  "  make  disciples  of  all  the  nations." 
(Matt,  xxviii:  19.)  He  requires  his  disciples 
to  "  preach  the  gospel  to  the  whole  creation." 
(Mark  xvi:  15.)  To  neglect,  or  to  refuse,  to 
preach  the  gospel  in  obedience  to  our  Lord's 
command  is  to  be  guilty  of  disobedience.  This 
we  believe  and  teach.  Hence  the  evangelistic 
spirit  among  the  Disciples  of  Christ. 

But  this  work  they  can  not  do  in  their  own 
strength.  This  our  Lord  knew.  He  there- 
fore said :  "I  am  with  you  alway."  (Matt. 
xxviii:  20)  In  this  fact  there  is  encourage- 
ment to  undertake  the  work.  The  presence 
and  approval  of  the  Christ  accounts  for  their 
success  in  turning  men  from  Satan  to  God. 


REVIEW. 

What  is  here  claimed  for  the  Disciples  ? 

What  is  it  to  be  evangelical  ? 

What  to  be  evangelistic? 

How  account  for  the  evangeUstic  spirit  among  Dis- 
ciples? 

In  whose  strength  caii  we  succeed  in  evangelizing  the 
world  ? 


94        CONCERNING  THE  DISCIPLES   OF  CHRIST. 


CHAPTER  XVI. 

THE  I.ITERATURK  OF  THE  DISCIPLES. 

The  first  literature  of  the  Disciples  was 
polemic  in  character.  This  was  occasioned  by 
circumstances.  They  were  misunderstood. 
False  accusations  were  made  concerning  their 
teaching.  Their  pacific  desires  were  misrep- 
resented because  they  were  not  understood. 
Controversy  became,  in  this  way,  for  a  time,  a 
feature  of  their  life.  Thus  it  came  to  pass 
that  their  early  literature  was  in  this  tone. 

The  first  periodical  published  in  the  inter- 
est of  union,  by  a  restoration  of  the  doctrine, 
ordinances,  and  life,  of  the  Apostolic  age  was 
called  the  "Christian  Baptist."  Alexander 
Campbell  was  both  editor  and  proprietor. 
The  place  of  publication  was  Bethany,  Brooke 
Co.,  Virginia — now  West  Virginia.  The  pa- 
per was  issued  once  a  month.  The  first  num- 
ber was  dated  August  i,  1823.  Its  general 
character  and  object  were  stated  in  the  follow- 
ing words: 

' '  The  Christian  Baptist  shall  espouse  the 
cause  of  no  religious  sect,  excepting  that  an- 
cient sect  '  called  Christians  first  at  Antioch.' 
Its  sole  object  shall  be  the  eviction  of  truth 


TlIK    LirKKATl'HK    OF    i'llK    DlSCll'LKS.  i<5 

and  the  exposing  of  error  in  doctrine  and 
practice.  The  editor,  acknowledging  no 
standard  of  religious  faith  or  works  other  than 
the  Old  and  New  Testaments,  and  the  latter  as 
the  only  standard  of  the  religion  of  Jesus 
Christ,  will,  intentionally  at  least,  oppose 
nothing  which  it  contains  and  recommend  noth- 
ing which  it  does  not  enjoin^  Having  no 
worldly  interest  at  stake  from  the  adoption  or 
reprobation  of  any  articles  of  faith  or  religious 
practice,  having  no  gift  nor  religious  emolu- 
ment to  blind  his  eyes  or  to  pervert  his  judg- 
ment, he  hopes  to  manifest  that  he  is  an  im- 
partial advocate  of  truth." 

The  "  Christian  Baptist  "  continued  seven 
years.  Its  style  was  caustic,  cutting,  severe. 
The  editor  adopted  this  manner  to  gain  the  at- 
tention of  the  people,  to  awaken  them  to  a  sense 
of  the  condition  of  the  church,  and  to  excite 
in  their  minds  a  desire  for  something  better. 
"The  Millennial  Harbinger"  followed  the 
"  Christian  Baptist."  Its  tone  was  milder — 
more  pacific.  The  purpose  of  the  "Christian 
Baptist  "  had  been  attained. 

The  Disciples  have  published  two  transla- 
tions of  the  New  Testament,  The  first  was  the 
work  of  Alexander  Campbell  in  1826,  and  the 
second  was  by  H.  T.  Anderson  in  1864.     The 


96        CONCERNING  THE   DISCIPLES   OF   CHRIST. 

title  of  Mr.  Campbell's  work  was,  "^helyiving 
Oracles."  "  The  Christian  System  "  is  a  non- 
controversial  book,  written  by  Alexander  Camp- 
bell, which  very  fully  sets  forth  his  understand- 
ing of  the  faith  and  practice  authorized  by  the 
New  Testament.  J.  T.  Barclay  spent  some 
years,  as  a  missionary,  in  Jerusalem,  and  as  a 
result  wrote  a  book  of  unusual  merit  entitled 
"The  City  of  the  Great  King."  Subsequent 
writers  on  the  Holy  Land  have  drawn  freely 
upon  Dr.  Barclay's  work.  Two  volumes  by 
Robert  Milligan,  entitled  "  Reason  and  Revela- 
tion," and  "The  Scheme  of  Redemption,"  are 
intended  to  exhibit,  in  a  formal  and  somewhat 
elaborate  way,  reasons  for  believing  in  the 
Bible  as  a  supernatural  book,  and  in  Jesus  as 
the  Son  of  God;  and  to  place  before  the  mind 
of  the  reader  the  divine  plan  of  redemption  as 
outlined  in  the  Word  of  God.  "The  Divine 
Demonstration,"  is  a  book  on  the  truth  of  the 
Christian  religion,  by  H.  W.  Everest.  J.  S. 
Lamar  is  the  author  of  a  book  entitled  "  First 
Principles  and  Perfection."  In  this  work  he 
shows  how  persons  become  Christians  and  how 
they  can  grow  in  grace.  "McGarvey's  Commen- 
tary on  Acts,"  is  a  good  book  on  conversion, 
or  how  men  became  Christians  under  the  minis- 
try of  specially  inspired  men.     He  is  also  the 


THK    LITKKATUKK    <  >F    THK    I>IS(iPLES.  "J/ 

author  of  "  The  Text  and  the  Canon;"  a  work 
to  be  read  by  those  who  desire  to  have  clear 
views  as  to  the  origin,  and  structure  of  the 
New  Testament;  and  reasons  for  believing  that 
its  writings  are  inspired.  President  McGar- 
vey's,  "  The  Land  and  the  Book,"  is  an  excel- 
lent work  on  Palestine.  The  Holy  Land  and 
the  Holy  Book  are  shown  to  sustain  such  rela- 
tions to  each  other  that  the  reading  of  the 
volume,  here  named,  will  strengthen  one's  faith 
in  the  "  Old  Book."  In  "  Jesus  as  a  Teacher," 
by  B.  A.  Hinsdale,  the  second  part,  the  origin 
and  growth  of  the  New  Testament  is  shown. 
"  The  Old  Faith  Re-stated,"  is  a  volume  written 
by  a  number  of  Disciples,  and  edited  by  J.  H. 
Garrison.  As  the  name  suggests  it  contains  a 
statement  of  the  teaching  of  reason  and  revela- 
tion on  a  variety  of  topics  of  current  interest 
connected  with  the  faith  once  for  all  delivered 
to  the  saints.  F.  M.  Green's  "History  of 
Missions  Among  the  Disciples  "  is  the  only  book 
of  its  kind  in  existence.  It  was  written  a 
number  of  years  ago  and  is  chiefly  valuable  as 
containing  an  account  of  the  origin  of  organ- 
ized mission  work  among  the  Disciples.  A. 
McLean's  "  Missionary  Addresses  "  is  a  book 
worthy  of  a  place  in  any  library.  The  author's 
intense,  and  intelligent  enthusiasm  for  missions, 


98        CONCERNING  THE  DISCIPLES   OF   CHRIST. 

is  realized  on  every  page.  For  an  intelligent 
understanding  of  the  origin  and  history  of  the 
Disciples  there  are  two  books  that  must  be 
read:  "  Memoirs  of  A.  Campbell,"  by  Robert 
Richardson;  and  "Thelyifeof  Isaac  Errett," 
by  J.  S.  lyamar.  There  is  space  to  mention  the 
following  books,  devotional  in  character:  "  The 
Heavenly  Way,"  and  "Alone  with  God,"  by 
J.  H.  Garrison;  "Walks  About  Jerusalem," 
"Letters  to  a  Young  Christian,"  and  "Evenings 
With  the  Bible."  by  Isaac  Errett. 


REVIEW. 

Character  of  the  first  literature  and  reasons  for  ? 

The  first  periodical?  When?  Where?  By  whom 
edited  ? 

Its  characteristics  and  reasons  for  ? 

New  Testament  translations  ?  By  whom  ?  When  pub- 
lished ? 

Name  books  setting  forth  the  teaching  of  the  New 
Testament. 

Books  on  conversion  or  how  to  become  Christians. 

Works  on  missions. 

Books  on  the  truth  of  the  Christian  religion. 

Books  on  the  origin  and  structure  of  the  New  Testa- 
ment. 

Essential  books  to  know  the  history  of  the  Disciples  ? 

Name  devotional  books. 

Name  the  writers  of  all  the  books  mentioned  in  this 
chapter. 


EDUCATION  AMONG   THE  DISCIPLES.  *J9 

CHAPTER   XVII. 

EDUCATION    AMONG    THE    DISCIPLES. 

The  prime  movers  in  the  current  effort  to 
unite  the  people  of  God  for  world-wide  evan- 
gelistic effort  by  a  restoration  of  simple  New 
Testament  Christianity  were  educated  men. 
As  a  result  they  had  proceeded  but  a  short  dis- 
tance in  their  attempt  to  return  to  primitive 
Christianity  when  the  subject  of  education  en- 
listed their  attention  and  interest. 

The  first  institution  of  higher  education 
established  by  the  Disciples  was  Bacon  College, 
which  was  founded  in  Georgetown,  Ky.,  in 
1836.  After  a  varied  history  it  became  Ken- 
tucky University  in  Lexington,  Ky.,  in  1858. 

Alexander  Campbell,  in  1838,  published  the 
plan  of  an  institution  of  learning  differing  in 
important  features  from  any  college  in  exist- 
ence. The  teaching  was  to  be  essentially  and 
permanently  Biblical.  All  science,  literature 
and  art,  were  to  be  made  tributary  to  the  Bible. 
Moral  character  was  to  be  an  essential  part  of 
education.  Mr.  Campbell  was  especially  im- 
pressed with  the  great  need  of  an  educated 
and  efiicient  ministry  to  co-operate  in  the  great 
work  of  restoring  to  the  world  the  Christianity 


100      CONCERNING  THE   DISCIPLES   OF   CHRIST. 

of  Christ  in  its  doctrine  and  life.  As  a  result 
of  his  efforts  Bethany  College  was  granted  a 
charter  by  the  legislature  of  Virginia  in  1 840. 
This  work  Mr.  Campbell  regarded  as  the  con- 
summation and  crown  of  all  his  earthly  pro- 
jects. The  Bible  is  a  text  book  in  this  insti- 
tution. The  religious  life  of  the  college  has 
been  conspicuous  from  the  first.  No  person 
received  a  diploma  during  Alexander  Camp- 
bell's presidency,  which  was  from  the  founding 
of  the  school  until  his  death  in  1866,  who  had 
not  stood  an  examination  in  the  Bible.  In 
1891  ninety-four  percent,  of  the  students  were 
Christians. 

Eureka  College,  located  in  the  town  of 
Eureka,  111.,  was  chartered  in  1855.  The 
distinguishing  feature  of  Bethany,  as  to  the 
Bible,  was  reproduced  in  Eureka  College.  But 
from  the  first  both  sexes  were  admitted  to 
Eureka  College  classes  on  terms  of  perfect 
equality.  In  the  beginning  this  was  not  a 
custom  in  Bethany  College,  althoughfor  a  num- 
ber of  years  ladies  have  been  admitted  to  its 
class  rooms  on  the  same  terms  as  young  men. 

Eureka,  probably,  was  the  first  College  in 
the  world  to  disregard  sex  distinctions.  This 
honor  lies  between  the  Eureka  College  and  the 
North    Western    Christian    University,    now 


EDUCATION   AMONG   THE   DISCIPLES.  101 

Butler,  established  at  about  the  same  time,  in 
Indianapolis,  Ind. 

Hiram  College,  in  a  village  of  this  name, 
twenty  miles  from  Cleveland,  Ohio,  began  in 
1850  as  the  Western  Reserve  Eclectic  Institute. 
It  became  Hiram  College  in  1867.  The  aims 
of  the  Eclectic  Institute  were  : 

"  I.  To  provide  a  sound  scientific  and 
literary  education. 

"2.  To  temper  and  sweeten  such  educa- 
tion with  moral  and  scriptural  knowledge. 

"3.  To  educate  young  men  for  the  minis- 
try." 

James  A.  Garfield,  twentieth  President  of 
the  United  States,  was  educated  at  the  Western 
Reserve  Eclectic  Institute,  and  was  a  Professor 
in  Hiram  College. 

Eminence  College,  located  at  Eminence, 
Henry  County,  Ky.,  established  in  1857.  It  is 
a  personal  enterprise  inaugurated  and  carried 
forward  by  W.  S-  Giltner,  but  in  the  interests 
of  the  Disciples  of  Christ. 

The  Legislature  of  Iowa  granted  a  charter  to 
Oskaloosa  College  in  1857.  This  institution  is 
the  result  of  an  organized  effort  on  the  part  of 
the  Disciples  of  Christ  in  Iowa,  and  is  located 
in  the  town  of  Oskaloosa.     In  1855  the  Dis- 


102      CONCERNING  THE  DISCIPLES  OF  CHRIST. 

ciples  in  convention,  in  that  State,  resolved  to 
establish  a  college.    - 

Drake  University,  located  at  Des  Moines, 
Iowa,  was  founded  in  1881  by  General  F.  M. 
Drake,  the  present  (1897)  Governor  of  Iowa. 

There  is  not  space  to  give  a  list  of  all  the 
colleges  founded  and  conducted  by  the  Disci- 
ples of  Christ,  nor  is  it  necessary  to  do  so. 
The  institutions  here  named  are  the  most 
prominent  and  serve  to  show  the  interest  which 
the  Disciples  feel  in  the  cause  of  education. 
By  their  principles  and  aims  the  Disciples  must 
be  keenly  alive  to  the  cause  of  education. 

The  General  Convention  has  a  Board  of 
Education,  the  purpose  of  which  will  be  found 
in  the  nineteenth  chapter  of  this  book.  It  has 
in  hand  a  movement  to  employ  a  competent 
person  to  visit  our  colleges  and  deliver  lectures 
on  missions  and  mission  work. 

The  Christian  Woman's  Board  of  Missions 
three  or  four  years  ago  established  two  chairs 
in  connection  with  the  University  of  Michigan, 
the  purpose  of  which  is  to  give  instructions  in 
the  English  Bible.  The  work  is  so  practical 
and  popular  that  the  Disciples  are  doing  a 
similar  work  in  connection  with  five  other 
State  Universities. 


CHRISTIAN  ENDEAVOR  AMONG  THE  DISCIPLES,  103 


REVIEW. 

What  kind  of  men,  as  to  learning,  were  the  prime 

movers  in  the  attempt  to  restore  New  Testament 

Christianity  ? 
When  and  where  was  the  first  college  organized  ? 
At  what  time  did   Alexander  Campbell   publish   the 

plan  of  an  institution  of  learning? 
What  was  to  be  its  peculiarity? 
Result? 

What  other  colleges  are  named  ? 
Date  and  beginning  of  each  ?     Where  located  ? 
Name  the  first  college  in  the  world  to  admit  women 

to  its  classes. 
The  Board  of  Education,  its  purpose,  and  the  special 

work  now  in  hand  ? 
Work  of  Bible  instruction  in  connection   with   State 

Universities  ? 


CHAPTER   XVIII. 

CHRISTIAN  ENDEAVOR  AMONG  THE  DISCIPLES. 

With  the  spirit  and  aim  of  the  Disciples 
before  us  it  ought  to  occasion  no  surprise  that 
when  the  Christian  Endeavor  movement  came 
into  existence  they  gave  to  it  a  cordial  welcome. 
"The  Active  Member's  Pledge"  is  a  good 
statement  of  what  the  Disciples  aim  to  be  and 
to  do.     ' '  Trusting  in  the  Lord  Jesus  Christ 


104      CONCERNING  THE  DISCIPLES   OF   CHRIST. 

for  Strength,  I  promise  him  that  I  will  strive 
to  do  whatever  he  would  like  to  have  me  do; 
that  1  will  make  it  the  rule  of  my  life  to  pray 
and  to  read  the  Bible  every  day,  and  to  sup- 
port my  own  church  in  every  way,  especially 
by  attending  all  her  regular  Sunday  and  mid- 
week services,  unless  prevented  by  some  rea- 
son which  I  can  conscientiously  give  to  my 
Savior;  and  that,  just  so  far  as  I  know  how, 
throughout  my  whole  life,  I  will  endeavor  to 
lead  a  Christian  life." 

The  Christ  is  given  the  pre-eminence.  He 
is  recognized  as  the  Lord.  The  covenant  is 
made  with  him.  The  promise  is  to  read  the 
Word  of  which  he  is  the  Alpha  and  Omega. 
The  pledge  is  to  strive  to  please  him.  His 
church  is  to  be  supported.  The  only  reason 
for  absence  from  a  regular  meeting  of  the 
church  must  be  such  as  one  can  render  to  him. 
The  life  that  is  to  be  led  is  a  simple  Christian 
life.  The  Christ  is  to  be  in  all  things  the 
model.  What  would  he  do  if  he  were  in  my 
place  ?  The  reply  to  this  question  is  the  solu- 
tion of  all  practical  questions.  The  Endeav- 
orer  says,  in  a  word,  that  '*  trusting  in  the 
Lord  Jesus  Christ  for  strength,"  he  will  en- 
deavor to  be  and  to  do  all  that  the  Lord  Jesus 
would  like  to  have  hiip  to  be  and  to  do.     All 


CHRISTIAN  ENDEAVOR  AMONG  THE  DISOIPLES.  105 

of  this,  essential  to  the  Christian  Endeavor 
movement,  is  in  perfect  accord  with  the  funda- 
mental principles  and  aims  of  the  Disciples  of 
Christ. 

The  annual  report  of  the  National  Super- 
intendent of  Christian  Endeavor,  made  to  the 
General  Convention  of  Disciples  of  Christ,  in 
Springfield,  111.,  in  October,  1896,  contained 
the  following: 

"The  religious  training  of  our  young  peo- 
ple stands  second  to  no  interest  among  us. 
If  the  churches  of  to-morrow  are  to  be  intelli- 
gently aggressive  and  thoroughly  loyal  to  our 
Lord;  if  they  are  to  be  well  equipped  for 
effective  service  at  home  and  abroad,  we  must 
thoroughly  instruct  and  wisely  train  the  young 
people  of  to-day." 

"The  Christian  Endeavor  Societies  offer  to 
us  the  means  through  which  these  ends  may  be 
attained.  These  societies  are  simply  groups 
of  young  Christians  banded  together  by  a  defi- 
nite pledge  of  loyalty  to  our  Lord,  for  their 
training  in  his  service.  These  societies  are 
subordinate  to  the  local  churches  in  which 
.they  exist,  and  the  normal  development  of  their 
activities  is  through  the  channels  of  the 
churches.       The    permanent     motto    of   the 


106      CONCERNING  THE  DISCIPLES   OP   CHRIST. 

Christian  Endeavor  movement  is  '  For  Christ 
and  the  Church.'     It  is  not  for  itself." 

In  this  report  he  also  said:  "Two  years 
ago,  at  Richmond,  I  reported  2,446  societies; 
one  year  ago,  at  Dallas,  I  reported  3,085;  to-day 
I  report  3,654.  Showing  a  net  gain  during  the 
past  year,  of  569  societies;  an  average  increase 
of  nearly  11  societies  a  week." 

At  the  International  Christian  Endeavor 
Convention  in  Washington  City,  July,  1896, 
the  Disciples  in  their  rally  appointed  a  com- 
mittee on  '*  I^iterature  Among  Our  Young  Peo- 
ple." This  committee  reported  to  the  Spring- 
field Convention  recommending  "a  selected 
course  of  reading  concerning  missions  in  gen- 
eral, and  our  own  mission  in  particular,  and 
thorough  instruction  as  to  the  origin,  the  prin- 
ciples, and  the  history  of  our  own  movement 
for  the  restoration  of  New  Testament  Chris- 
tianity." This  report  was  unanimously  adopted 
by  the  convention  and  was  afterward  approved 
by  the  acting  board. 

The  first  Lord's  day  in  February  is  observed 
as  Christian  Endeavor  Day,  and  the  object  is  to 
foster  an  interest  in  Foreign  Missions.  This 
convention  also  recommended  *'  in  addition,  the 
establishment  of  Forefather's  Day  on  the  Lord's 
day  nearest  the  1 2th  of  October,  that  being  the 


CHRISTIAN  ENDEAVOR  AMONG  THE  DISCIPLES.  107 

anniversary  of  the  birth  of  Alexander  Camp- 
bell." It  was  farther  "  recommended  that  the 
purpose  of  this  day  be  the  fostering  of  interest^ 
in  the  study  of  the  history  and  purpose  of  our 
people  and,  therefore,  in  our  Home  Mission- 
ary Work."  Offerings  may  be  made  on  these 
da5's,  of  money,  to  aid  the  interests  to  which 
especial  attention  is  called  by  their  observ- 
ance. 

The  Disciples  of  Christ  extend  a  welcome 
to  Christian  Endeavor  beyond  that  of  any  other 
people.  Their  organization  in  the  interest  of 
this  uprising  of  the  young  people  "  For  Christ 
and  the  Church ' '  consists  of  local  societies, 
local  unions,  state  superintendents,  a  national 
superintendent,  and  a  representative  on  the 
Board  of  Trustees  of  the  United  Society.  The 
pastors  and  elders  in  our  churches  are  ex-officio 
members  of  the  local  societies  and  of  the  execu- 
tive committee  in  each  society. 

The  Christian  Endeavorers  among  us  have 
erected  a  chapel  at  Salt  Lake  City,  in  Utah. 
They  assist  our  mission  work  in  Boston  and 
Chicago,  and  contribute  to  the  treasuries  of  all 
the  missionary  organizations  of  the  Disciples 
of  Christ.  Their  work  steadily  increases  in 
efficiency.  There  is  in  it  the  promise  that  the 
Church   of   the   future   will   be  better,    more 


108      CONCERNING  THE  DISCIPLES   OP   CHRIST. 

intelligent  and  consecrated  to  the  Christ  and 
his  service  than  is  the  Church  of  to-day. 


REVIEW. 

Explain  why  Disciples  cordially  favor  Christian  En- 
deavor. 

Give  Endeavor  statistics  among  Disciples  of  Christ. 

What  suggestion  was  made  by  the  National  Superin- 
tendent to  the  General  Convention  of  Disciples 
in  1896? 

What  action  was  taken  in  Washington  City,  July, 
1896? 

Christian  Endeavor  Day  and  its  object? 

Forefather's  Day  and  its  purpose  ? 

What  is  our  general  organization  of  Christian  En- 
deavor ? 

What  have  Endeavorers  done,  among  Disciples,  in 
mission  work  ? 


CHAPTER  XIX. 

MISSION   WORK   OF   THE   DISCIPLES. 

It  was  inevitable  that  with  their  conception 
of  man  in  his  fallen  estate,  of  sin  and  its  dire 
results,  and  of  the  Gospel  as  the  divinely  or- 
dained remedy,  the  Disciples  should,  at  an 
early  period  in  their  history,  organize  for  mis- 
sion  work.     The  following    is   a   condensed 


MISSION   WORK   OF   THE   DISflPLES.  109 

Statement  of  facts  concerning  their  organized 
efforts  to  preach  the  Gospel  to  all  men: 

The  American  Christian  Missionary  Society 
was  organized  in  Cincinnati  in  1849.  The 
pnrpose  of  this  Society  was  to  give  the  Word 
of  life  to  the  people  of  our  own  and  other  lands. 
At  present  it  is  the  National  Home  Mission 
Society  of  the  Disciples  of  Christ.  At  the  time 
of  its  organization  Alexander  Campbell  was 
elected  president,  in  which  office  he  remained 
until  his  death  in  1866. 

Since  1849  the  American  Christian  Mis- 
sionary Society  has  received  $718,137.26;  and 
31 ,204  persons  have  been  added  to  the  churches 
by  confession  and  baptism,  under  the  labors  of 
its  evangelists.  Forty-six  persons  were  in  its 
service  during  the  whole  or  a  portion  of  the 
year  ending  October  ist,  1896.  The  number 
of  baptisms  was  1,316.  The  amount  of  money 
collected  was  $33,733.94-  Each  dollar  collected 
for  missions  secures  the  collection  and  expend- 
iture of  three  dollars  more,  so  that  this  so- 
ciety has  been  the  means  of  securing  more  than 
two  millions  of  dollars  for  Christian  work, 
besides  the  money  that  has  passed  through 
its  treasury.  The  work  of  this  organization 
is  chiefly  in  the  states  and  territories  of  the 
West,  and  in  the  Atlantic  and  Gulf  states.    It 


110      CONCERNING  THE  DISCIPLES  OF   CHRIST. 

is  composed  of  life  directors,  life  members, 
annual  members,  and  delegates  of  churches. 
The  ofiSce  of  the  American  Christian  Mission- 
ary Society  is  in  Cincinnati.  Benj.  ly.  Smith 
is  the  corresponding  secretary. 

In  connection  with  this  society  are  the 
Board  of  Church  Extension,  the  Board  of  Ne- 
gro Education  and  Evangelization,  the  Board 
of  Education  and  the  Board  of  Ministerial 
Relief. 

The  Board  of  Church  Extension  was  or- 
ganized in  Cincinnati  in  1883.  In  1888  its 
ofifice  was  removed  to  Kansas  City,  Mo.  The 
object  of  this  board  is  to  aid  homeless  bands 
of  Disciples  to  obtain  houses  of  worship,  by 
loaning  them  money  at  the  low  rate  of  four 
per  cent,  interest  per  annum  for  five  years. 
This  fund  has  been  handled  with  such  wisdom 
that  not  a  dollar  has  been  lost.  Since  its  be- 
ginning this  board  has  collected  $160,000.  It 
has  pledges  falling  due  year  by  year,  amount- 
ing to  $115,000.  Three  hundred  and  ten 
churches  in  thirt)^-six  states  and  territories 
have  been  aided.  G.  W.  Muckley,  Kansas 
City,  Mo.,  is  the  corresponding  secretary. 

The  Board  of  Negro  Education  and  Evan- 
gelization was  reorganized  in  Allegheny,  Pa., 
in  1891.     C.   C.  Smith,   Akron,  Ohio,  is  the 


MISSION   WORK   OF  THE   DISCIPLES.  Ill 

corresponding  secretary.  The  home  of  this 
board  is  Louisville,  Ky.  The  Southern  Chris- 
tian Institute,  near  Edwards,  Miss.,  the 
Christian  Bible  School,  Louisville,  Ky.,  and  a 
school  at  Mount  Willing,  Alabama,  are  sus- 
tained by  this  board.  J.  B.  Lehman  is  presi- 
dent of  the  Southern  Christian  Insitute.  About 
one  hundred  pupils  are  enrolled  annually.  A. 
J.  Thompson  is  president  of  the  Louisville 
Bible  School.  The  average  annual  attendance 
is  twenty-four.  Young  men  of  color  are  here 
trained  to  be  preachers  of  the  gospel  among 
their  own  people.  Robert  Brooks,  the  princi- 
pal of  the  Mount  Willing  School,  was  educated 
in  the  Southern  Christian  Institute.  Eighty- 
five  pupils  were  enrolled  during  the  last  school 
year.  The  work  of  evangelization  among  the 
people  of  color  in  Missouri,  Mississippi  and 
Florida,  has  also  received  assistance  during  this 
time.  The  receipts  of  this  board  for  the  year 
ending  October  i,  1896,  were  $7,413.69.  A 
plantation  of  800  acres  belongs  to  the  South- 
ern Christian  Institute. 

Collections  for  the  above  named  organiza- 
tions, except  the  Boards  of  Ministerial  Relief 
and  Education,  are  taken  as  follows:  By  the 
churches,  for  general  evangelization,  the  first 
Lord's  day  in  May;  and  by  the  Sunday  Schools, 


112      CONCERNING  THE  DISCIPLES   OF   CHRIST. 

for  the  same  purpose,  the  first  Lord's  day  in 
December.  For  the  Church  Extension  Fund 
the  first  lyord's  day  in  September.  For  the 
Board  of  Negro  Education  the  first  Eord'  s  day 
in  November. 

The  Board  of  Education  was  organized  in 
1894  in  Richmond,  Va.  Its  aim  is  to  collect 
and  publish  statistics  of  education  among  the 
Disciples  of  Christ  and  foster  their  educational 
interests.  Mrs.  Albertina  Allen  Forrest,  Chi- 
cago University,  Chicago,  111.,  is  the  secretary. 

The  Board  of  Ministerial  Relief  was  organ- 
ized in  Dallas,  Texas,  in  1895.  A.  M.  Atkin- 
son, Wabash,  Ind.,  is  the  corresponding  sec- 
retary. This  board  cares  for  aged  and  dis- 
abled ministers  and  their  families.  No  one 
day  in  the  year  has  been  set  apart  for  a  col- 
lection in  support  of  this  ministry  of  love. 
Every  I^ord's  day  is  sacred  to  it.  "Ye  have 
the  poor  always  with  you." 

The  Christian  Woman's  Board  of  Missions 
was  organized  in  Cincinnati  in  1874.  This  so- 
ciety has  the  honor  of  being  the  first  organiza- 
tion in  the  world  for  mission  work  in  which 
the  entire  management  is  in  the  hands  of 
women.  The  aggregate  amount  of  money  re- 
ceived is  $542 ,221.59.  It  publishes  two  papers 
monthly:   The  Missionary  Tidings,  and  The 


MISSION    WORK   OF   THE    DISCIPLES.  113 

Junior  Builders.  I,eaflets  containing  mission- 
ary intelligence,  and  appeals,  are  also  pub- 
lished. Societies  auxiliary  to  The  Christian 
Woman's  Board  of  Missions  exist  in  forty 
states  and  territories  with  a  membership  of 
30,000.  Among  the  young  people  there  are 
Mission  Bands  and  Circles,  and  Junior  En- 
deavor Societies,  in  thirty-five  states,  with  a 
membership  of  16,938.  Two  persons  are  at 
work,  under  the  auspices  of  this  society,  in 
Mexico;  five  in  Jamaica,  seventeen  in  India; 
and  twenty-four  in  the  United  States.  Miss 
lyois  A.  White,  Indianapolis,  Ind,,  is  the  cor- 
responding secretary.  Collections,  in  the 
churches,  the  first  Lord's  day  in  July. 

The  Foreign  Christian  Missionary  Society 
was  organized  in  Louisville,  Ky,,  1875.  The 
aim  of  this  society  is  to  "make  disciples  of  all 
the  nations."  One  hundred  and  fortj^-four 
persons  are  in  its  employ,  working  in  England, 
Scandinavia,  Turkey,  India,  China,  and  Japan. 
The  total  receipts  from  its  organization  to  Oc- 
tober I,  1896,  were  ^902,71 1.73.  The  receipts 
from  October  i,  1895,  to  the  corresponding 
date  in  1896,  were  1^93,867.71.  This  amount 
was  contributed  by  2,459  churches,  2,605  Sun- 
day Schools,  265  Societies  of  Christian  En- 
deavor, and    743    individuals.      A.   McLean, 


114      CONCERNING   THE   DISCIPLES   OF   CHRIST. 

Cincinnati,    Ohio,   is   the  corresponding  sec- 
retary. 

There  are  also  organizations,  in  the  states 
and  territories,  in  which  there  are  Disciples, 
and  in  the  District  of  Columbia,  for  home  mis- 
sion work. 


REVIEW. 


What  are  the  names  of  the  various  missionary  organ- 
izations ? 

Mention  the  field  occupied  by  each. 

Name  the  Secretaries  and  give  their  addresses. 

Give  the  dates  of  organization  of  each  of  the  Societies 
and  Boards. 

On  what  days  are  collections  taken  ? 

Name  the  Boards  for  which  no  days  are  specified. 

Give  the  amount  of  money  collected  by  each  Society 
and  Board. 

Besides  the  Societies  and  Boards  named  in  this  chap- 
ter, what  other  missionary  organizations  are 
there  ? 


CHAPTER   XX. 

THK  PRESENT  STATE  OF  THE  UNION  QUESTION. 

Since  the  publication  of  Thomas  Camp- 
bell's "Declaration  and  Address  "  in  1809  a 
great  change  has  taken  place  on  the  subject  of 


THE   UNION   QUESTION.  115 

union  among  those  who  believe  in  Jesus  to  the 
saving  of  the  soul.  It  was  necessary  at  that 
time  to  show  by  the  Scriptures  that  such 
divisions  as  existed  among  Christians,  and 
now  exist,  are  sinful.  The  present  divided 
condition  of  the  church  is  not  well-pleasing  to 
the  head  of  the  body.  This  proposition  was 
stoutly  and  generally  denied  then;  not  so  at 
the  present  time  Divisions  among  the  dis- 
ciples of  thepeerless  teacher  are  now  lamented. 
Sectarianism  is  now  condemned.  The  best 
men  in  the  ministry  now  confess  that  sects  are 
sinful.  They  are  products  of  the  flesh,  not  of 
the  Holy  Spirit.  Good  men  pray  and  plead 
for  Christian  unity  and  union.  Temporary 
unions  are  formed  for  evangelistic  and  other 
Christian  purposes.  There  is  a  general  agree- 
ment that  there  must  be,  for  the  children  of 
God,  a  more  excellent  way  than  that  in  which 
we  are  walking  at  the  present  time.  The  one 
great  point  that  has  been  gained  since  the  agi- 
tation of  this  subject  began  in  the  early  part  of 
the  present  century  is  this:  Schisms  are  sin- 
ful. The  problem  now  is  as  to  the  character, 
the  extent,  and  Scriptural  basis  of  union.  The 
union  for  which  Jesus  prayed  and  which  alone 
will  be  acceptable  to  him  is  spiritual  in  its 
character.     It  must  be  a  union  similar  to  that 


116      CONCERNING   THE   DISCIPLES   OF   CHRIST. 

which  exists  between  the  Father  and  the  Son. 
(John  xvii:  20-21.)  This  was  the  kind  of 
unity  which  existed  at  the  first  among  beUevers. 
(Acts  iv:  32-35.)  Paul  says  that  believers 
ought  to  be  perfectly  joined  together  in  the 
same  mind  and  in  the  same  judgment,  and 
that  they  ought  to  speak  the  same  things.  (I 
Cor.  i:  10  )  A  number  of  bases  for  the  union 
of  Christians  are  now  before  the  world. 

I.  There  is  the  plan  that  may  be  fittingly 
characterized  by  the  word  Siib7)iissio7i.  The 
Pope  laments  the  divided  state  of  Christendom. 
He  earnestly  desires  union.  His  plan  is  ex- 
ceedingly simple.  Let  the  heretical  Protestant 
sects  return  to  "  the  holy  mother  church,"  the 
Roman  Catholic;  let  them  acknowledge  the 
Pope  as  the  vicegerent  of  the  crowned  Christ, 
and  humbly  submit  to  him,  (the  Pope,)  as  to 
God.  This  is  the  plan  of  "his  holiness," 
Leo  XIII. 

II.  The  word  Co7isolidation  describes  an- 
other plan.  It  is  that  of  the  House  of  Bishops 
of  the  Protestant  Episcopal  Church  This 
plan  proposes  the  reunion  of  the  church  on 
the  following  basis: 

"  (i.)  The  Holy  Scriptures  of  the  Old  and 
New   Testaments   as    *  containing   all   things 


THE   UNION   QUESTION.  117 

necessary  to  salvation,'  and  as  being  the  rule 
and  ultimate  standard  of  faith. 

"  (2.)  The  Apostles'  Creed  as  being  the 
baptismal  symbol,  and  the  Nicene  Creed  as 
the  sufficient  statement  of  tlie  Christian  faith. 

"(3.)  The  two  Sacraments  ordained  by 
Christ  himself — baptism  and  the  supper  of  the 
Lord — ministered  with  unfailing  use  of  Christ's 
words  of  institution,  and  of  the  elements 
ordained  by  him. 

"  (4.)  The  Historic  Episcopate,  locally 
adapted  in  the  methods  of  its  administration  to 
the  varying  needs  of  the  nations  and  peoples 
called  of  God  into  the  unity  of  his  Church." 

This  proposition, since  its  publication  in  1886, 
has  been  widely  discussed.  "The  Historic 
Episcopate  locally  adapted,"  etc  ,  has  excited 
the  greatest  interest.  But  the  above  plan  con- 
templates Cliurch  union  rather  than  Christian 
union. 

in.  Confederation,  or  federation,  is  the 
word  to  u.se  in  describing  another  basis  of 
union.  This  plan  meets  with  most  favor 
among  Presbyterians.  The  late  James  McCosh, 
of  Princeton  University,  was  an  earnest  and 
able  advocate  of  this  scheme.  Some  of  the 
smaller  Presbyterian  bodies  have  entered  into 
a  federation  for  Christian  effort.     In  some  of  the 


118      CONCERNING  THE   DISCIPLES   OF   CHRIST. 

cities  this  plan  is  being  tried.  Congregations 
of  different  denominations  have  gone  into  it. 
It  proposes  to  leave  denominational  organiza- 
tions and  institutions  as  they  are.  Work  com- 
mon to  all  will  be  done  by  united  effort.  The 
relation  of  the  several  denominations  to  the 
federation,  if  the  plan  should  be  carried  out, 
will  be  similar  to  that  of  the  states  of  our 
Republic  to  the  general  government. 

IV.  A  basis  of  union  submitted  by  the 
Congregationalists  may  be  described  by  the 
word  Cofnpromise.  The  Scriptures  of  the  Old 
and  New  Testament  are  to  be  recognized  as 
containing  God's  word  to  man.  As  to  the 
organization  and  order  of  the  church  and  con- 
cerning the  use,  or  non-use  of  baptism  and  the 
Lord's  Supper,  this  plan  says,  in  effect:  ''  Let 
every  man  be  persuaded  in  his  own  mind.  If 
he  desires  to  be  immersed,  or  to  immerse,  so 
be  it.  If  he  prefers  sprinkling  or  pouring  let 
no  one  say  nay.  Or  if,  like  the  Quaker,  he 
rejects  both  baptism  and  the  Supper  of  the 
Lord,  let  him  still  be  received  and  treated  as  a 
brother  beloved." 

V.  Restoration  is  the  word  that  describes 
the  way  to  union  advocated  by  the  Disciples  of 
Christ.  "Back  to  Christ."  is  their  watch- 
word.    **Hear  ye  him,"    is  the  Oracle  from 


THE   UNION   QUESTION.  119 

heaven.  (Matt,  xvii:  5.)  Paul  affirms  that 
the  Christ  is  the  only  foundation  for  the  church. 
(I  Cor.  iii:  11.)  When  he  said  this  he  was 
discussing  the  question  of  union  among  Chris- 
tians. To  believe  in  Christ  and  obey  him  is 
the  way  to  union.  This  plan  has  been  pre- 
sented at  sufficient  length  in  the  preceding 
chapters.  There  is  no  better  summary  state- 
ment of  this  plan  for  our  day  than  this:  (i) 
The  Primitive  Creed,  (2)  The  Primitive  Ordi- 
nances, (3)  The  Primitive  Life. 


REVIEW. 


What  change  has  taken  place  since  1809? 
What  are  now  the  questions  concerning  union  ? 
What,  at  present,  is  the  chief  question  ? 
How  many  bases  of  union  are  now  before  the  pubHc  ? 
Name  and  explain  each  ? 
Which  one  do  you  prefer? 
Why? 

Will  there  ever  be  a  more  perfect  union  among  be- 
lievers than  at  present  exists  ? 
Why  do  you  so  think  ? 


120      CONCERNING   THE   DISCIPLES   OF   CHRIST. 


CHAPTER  XXI. 

POINTS  TO   BK   GUARDED. 

Dr.  Arthur  T.  Pierson  says:  "It  is  re- 
markable, as  an  historic  fact,  that,  just  so  soon 
as  any  movement,  though  beginning  with  a 
spiritual  impulse  and  even  in  the  spirit  of  pro- 
test and  reform,  gets  to  be  popular  and  numer- 
ically strong,  its  point  of  peril  is  reached,  if, 
indeed,  it  be  not  already  disastrously  passed; 
and  the  way  that  was  once  costly  to  enter  and 
hard  to  follow,  now  becomes  easy  to  enter  and 
correspondingly  pleasant  to  pursue.  It  is  one 
of  the  paradoxes  of  history  that  the  church, 
born  in  persecution  and  baptized  in  blood,  no 
sooner  grows  to  be  numerous  and  strong  than 
it  begins  to  broaden  out  its  doctrinal  beliefs  and 
to  compromise  with  the  secular  spirit  of  the 
age;  and  there  is  more  than  one  case  in  history 
where  the  same  body  of  believers  that  once  led 
the  way  in  protest  against  heresy,  afterward  led 
the  way  in  countenancing  heresy;  so  that  those 
who  once  separated  from  others  for  the  sake  of 
holy  living,  need  to  be  separated  from,  by 
those  who  would  live  holy."  (The  Acts  of 
the  Holy  Spirit,  pp.  39-40.) 

The  events  that  have  taken  place   in  the 


POINTS  TO   BE   GUARDED.  121 

world,  more  especially  in  the  church,  ought 
to  warn  us  against  the  perils  to  which  we  are 
exposed.  Every  great  movement,  every  good 
thing,  has  its  dangers.  To  this  statement  of 
fact  the  Disciples  of  Christ  are  not  an  exception. 
They  are  exposed  to  perils.  What  are  some 
of  the  danger  points  in  their  experience. 

Attention  has  been  called  to  their  rapid 
numerical  increase.  They  are  now,  compara- 
tively, popular.  With  their  increase  in  num- 
bers there  has  come,  as  is  but  natural,  an 
increase  of  wealth.  The  possession  of  wealth 
is  perilous.  A  church  possessing  much  of  this 
world's  goods  is  in  danger  of  saying,  as  did  the 
church  in  I^aodicea:  **I  am  rich,  and  have 
gotten  riches,  and  have  need  of  nothing." 
Wealth  is  good  if  it  is  sanctified.  But  there  is 
danger  that  with  larger  possessions  there  will 
come  to  be  luxurious  habits  of  life.  Effemi- 
nacy belongs  to  this  manner  of  living.  There 
is  danger  also  of  selfishness.  These  things 
are  contrary  to  the  Christ  spirit.  Especially 
guard  the  points  here  indicated.  They  are 
real  perils  to  the  work  to  which  the  Disci- 
ples of   Christ  have  been  called. 

The  inauguration  of  the  movement,  of  which 
a  brief  account  is  given  in  these  pages,  was 
of  God.     He  has  cared  for  it  from  the  first.     It 


122      CONCERNING  THE   DISCIPLES  OF   CHRIST. 

is  manifestly  a  child  of  Divine  Providence.  To 
him  we  are  indebted  for  whatever  of  success  has 
attended  our  efforts.  ' '  Not  by  might  nor  by 
power,  but  by  my  Spirit,  saith  the  Lord  of 
Hosts."  (Zechariah  iv:  6.)  Paul  may  plant, 
Apollos  may  water,  but  God  gives  the  increase. 
(I  Cor.  iii:  6.)  Of  this  fact  we  need  to  be  fre- 
quently reminded.  There  is  danger  of  Phari- 
seeism.  The  spirit  of  self-suflSciency  must  be 
guarded  against.  Nebuchednezzar  "was  walk- 
ing in  the  royal  palace  of  Babylon  "  and  thus 
"the  king  spake  and  said:"  "Is  not  this 
great  Babylon,  which  I  have  built  for  the  royal 
dwelling  place,  by  the  might  of  my  power  and 
for  the  glory  of  my  majesty?"  And  the 
historian  says  that  "  while  the  word  was  in  the 
king's  mouth,  there  fell  a  voice  from  heaven 
saying,  *  The  kingdom  is  departed  from  thee. 
Thou  shalt  be  driven  from  men,  and  thy 
dwelling  shall  be  with  the  beasts  of  the  field'." 
And  so  it  came  to  pass.  (Daniel  iv:  30-32.) 
Beware  of  boasting  of  what  we  have  done,  are 
doing,  and  can  do.  A  sense  of  human  weak- 
ness and  dependence  on  God  ought  to  be  culti- 
vated. Paul  said:  "When  I  am  weak  then  I 
am  strong."     (II  Cor.  xii:  10.) 

Rationalism  is  a  danger  point.     Much  at- 
tention, and  with   great  propriety,  has  been 


POINTS  TO   BE   GUARDED.  123 

given  to  the  logic  of  the  discourses  and  epistles 
of  the  holy  men  to  whom  we  are  indebted  for 
the  New  Testament.  In  our  study  of  the 
Word,  God  has  enabled  us  to  arrange  in  a 
logical  and  simple  manner  the  steps  leading 
to  an  assurance  of  salvation  One  may  mis- 
take a  reception  of  this  arrangement  for  the 
faith  by  which  the  passage  is  made  out  of  the 
kingdom  of  Satan  into  that  of  God's  dear  Son. 
Such  an  error  is  so  serious  as  to  be  fatal.  The 
faith  by  which  one  is  saved  is  a  personal  trust 
in  the  Son  of  God.  It  is  possible  to  hold  to  an 
illogical  arrangement  of  the  steps  leading  up  to 
a  knowledge  of  salvation  with  the  possession  of 
the  liberty  that  belongs  to  a  child  of  God, 
while  there  may  be  a  clear  understanding  of 
the  plan  of  salvation,  without  the  freedom 
from  sin  graciously  offered  to  man  in  Christ 
Jesus  the  Lord.  Belief  in  Christ,  not  logic; 
faith  in  the  Son  of  God,  not  philosophy;  is  the 
way  of  deliverance  from  sin.  All  is  of  God  as 
he  reveals  himself  in  Christ.  Guard  this  point. 
Beware  of  shallow  views  of  sin  and  salva- 
tion. No  one  can  tell  what  sin  is  as  God  sees 
it.  But  God  sees  and  knows  sin  as  it  is. 
Study  sin,  standing  near  the  cross.  Look  into 
the  face  of  the  Son  of  God  as  he  suffers  for 
sin  and  then  attempt  to  tell  what  sin  is.     Linger 


124      CONCERNING   THE  DISCIPLES   OF   CHRIST. 

in  the  midst  of  the  crucifixion  scenes  as  they 
are  placed  before  our  minds  in  the  New  Testa- 
ment in  order  to  understand,  as  far  as  finite 
minds  can  understand,  the  nature  of  sin.  Our 
redemption  from  sin  is  through  the  sacrifice  of 
the  Just  One.  Nothing  that  we  can  think,  or 
say,  or  do,  apart  from  the  atoning  death  of 
the  Son  of  God  can  bring  freedom  from  sin. 
Deliverance  from  sin  is  through  the  favor  of 
God.  "By  grace  have  ye  been  saved." 
(Eph.  ii:  8.)  "  According  to  his  mercy  he 
saved  us."  (Titus  iii:  5.)  The  word ''great" 
is  used  to  characterize  this  salvation.  (Heb. 
ii:  3.)  How  "great?"  No  man  can  answer. 
Our  salvation  is  yet  incomplete.  We  are  in 
process  of  salvation.  Read  the  following: 
"  And  the  I^ord  added  to  them  day  by  day 
those  that  were  being  saved."  (Acts  ii:  47.) 
"The  word  of  the  cross  is  to  them  that  are 
perishing  foolishness;  but  unto  us  which  are 
being  saved  it  is  the  power  of  God."  (I  Cor. 
i:  18.)  "We  are  a  sweet  savor  of  Christ  unto 
God,  in  them  that  are  being  saved,  and  in 
them  that  are  perishing."  (II  Cor.  ii:  15.) 
"  Now  is  our  salvation  nearer  than  when  we 
believed."  (Rom.  xiii:  11.)  "It  is  not  yet 
made  manifest  what  we  shall  be;"  but  "we 
shall  be  like  him."     (I  John  iii:  2.)     If  we  do 


INDEBTEDNESS   TO   THE   DISCIPLES.  125 

not  fully  understand  sin  no  more  do  we  com- 
prehend salvation.  Avoid  shallow  views  of 
sin  and  salvation. 


REVIEW. 


What  is  the  subject  of  this  chapter  ? 

Recite  the  language  of  Dr.  Pierson. 

Do  these  words  suggest  danger  points  to  which  the 

Disciples  are  exposed  ? 
Mention  some  of  our  perils  named  in  this  chapter. 
Do  you  think  of  other  dangers  ? 
What  are  they  ? 
Against  what  are  Disciples  especially  warned  ? 


CHAPTER  XXII. 

THE    world's    indebtedness    TO    THE     DIS- 
CIPLES. 

It  must  be  evident  to  all  who  have  care- 
fully considered  the  facts  contained  in  the  pre- 
ceding chapters  that  the  Disciples  of  Christ 
came  into  existence  without  the  determination 
of  any  man,  or  company  of  men.  The  move- 
ment described  on  the  foregoing  pages  is  clearly 
of  God. 


126      CONCERNING   THE   DISCIPLES   OF   CHRIST. 

The  world  is  indebted  to  the  Disciples  for  : 
I.  A  more  rational,  and  satisfactory,  man- 
ner of  studying  the  Bible  than  had  previously 
been  employed.  They  were  the  first  to  call 
attention  to  a  proper  division  of  the  Word 
The  Old  Testament  and  the  New  Testament 
are  the  two  great  divisions  of  the  Scripture. 
The  Old  Testament  contains  an  account  of  the 
religion  of  the  Patriarchs  and  Jews,  and  pre- 
dictions concerning  the  Messiah.  It  is  divided 
into  the  Law,  the  Prophets,  and  the  Psalms. 
(Luke  xxiv:  44.)  The  book  of  Genesis  is,  as 
its  name  signifies,  "  The  Book  of  Beginnings." 
Exodus,  as  its  name  implies,  contains  an  ac- 
count of  the  release  of  the  people  of  Israel  from 
their  bondage  in  Egypt.  The  Book  of  Leviti- 
cus gives  an  account  of  the  tribe  of  Levi,  the 
Levitical  Priesthood,  and  the  ancient  religious 
ritual  of  the  Hebrew  people.  In  Numbers  we 
read  of  the  census  of  the  people  who,  under 
Moses,  came  out  of  bondage  into  liberty.  Deu- 
teronomy is  a  repetition  of  the  laws  by  which 
the  Hebrew  Commonwealth  and  Church  were 
to  be  governed.  The  book  of  Judges  contains 
a  history  of  the  people  after  their  settlement  in 
Canaan,  and  before  a  king  reigned  over  them. 
Men,  and  women,  from  time  to  time,  were 
raised  up,  called  judges,  to  deliver  the  people 


INDEBTEDNESS   To   THE   DISCIPLES.  127 

from  their  oppressors.  The  book  of  Ruth  is  a 
Hterary  gem  in  which  is  placed  before  the  mind 
a  beautiful  picture  of  life  among  the  people  of 
Israel  in  the  days  of  the  judges.  The 
books  of  Samuel,  Kings,  Chronicles,  Nehe- 
miah,  Ezra,  and  Esther,  are  historic  in 
their  character.  The  Hebrew  prophets  were 
preachers  of  righteousness,  and  seers,  and  ought 
to  be  read  in  connection  with  the  history  to 
which  they  belong.  The  book  of  Psalms  is  the 
ancient  Hebrew  hymn  book,  etc. 

The  New  Testament  contains  an  account 
of  the  belief  and  conduct  of  the  early  Chris- 
tians, and  records  the  fulfillment  of  the  Mes- 
sianic prophecies.  The  four  Gospels  answer 
the  question:  '*  Who  is  Jesus  ?  "  The  book  of 
Acts  contains  an  answer  to  the  question :  ' '  How 
can  the  sinner  come  to  an  assurance  of  salva- 
tion?" It  is  the  revival  book  of  the  Bible. 
From  it  we  learn  what  the  gospel  is,  as 
preached  by  men  under  the  immediate  inspira- 
tion of  the  Holy  Spirit,  and  how  sinners  be- 
came Christians  under  their  ministr3\  The  ex- 
amples of  conversion  given  in  this  portion  of  the 
New  Testament  have  the  divine  approval  and 
are  for  our  instruction.  The  Epistles  show  the 
application  of  gospel  principles  to  daily  life. 
The  Revelation  shows  that  out  of  the  conflict 


128      CONCERNING   THE   DISCIPLES   OF   CHRIST. 

between  truth  and  error,  light  and  darkness, 
righteousness  and  sin,  God  and  Satan;  truth, 
light,  righteousness,  and  God,will  be  victorious. 

The  Old  Testament  is  not  complete  without 
the  New;  the  New  Testament  is  not  complete 
without  the  Old. 

II.  The  discovery,  exposition,  and  prac- 
tical application  of  the  creed  of  Christianity. 
What  is  this  creed  ?  Nathaniel  said  to  Jesus : 
"  Rabbi,  thou  art  the  Son  of  God;  thou  art  the 
King  of  Israel."  (John  i :  49.)  Martha  said: 
"  I  have  believed  that  thou  art  the  Christ, 
the  Son  of  God,  eve7i  he  that  cometh  into 
the  world."  (John  xi:  27.)  After  the  dis- 
course in  the  Capernaum  synagogue  Simon 
Peter  said:  "  We  believe  and  know  that  thou 
art  the  Holy  One  of  God."  (John  vi:  69.)  In 
Csesarea  Philippi  he  said:  '^  Thou  art  the 
Christ,  the  Son  of  the  Living  God."  (Matt, 
xvi:  16.)  The  verbal  creed  of  Christianity  is  a 
proposition  setting  forth  the  nature  and  official 
dignity  of  Jesus.  He  is  the  Christ  the  Son  of 
the  Living  God  and,  consequently,  the  author 
of  eternal  salvation  to  all  who  believe  in  and 
obey  him.  (Acts  xvi:  31;  Heb.  v:  9.)  It  is 
belief  in  the  Christ,  not  faith  in  doctrines,  by 
which  sinners  are  saved.  Personal  faith  in  a 
personal  Savior  saves. 


INDEBTEDNESS  TO   THE   DISCIPLES.  129 

Faith  and  opinion  are  not  the  same.  Faith 
rests  on  express  declarations  of  Scripture; 
an  opinion  is  a  conclusion,  or  inference,  not 
necessarily  involved  in  Scripture  premises. 
Unity  of  faith,  not  unity  of  opinion,  is  required 
by  New  Testament  teaching.  There  are, 
therefore,  numerous  exhortations  to  exercise 
mutual  forbearance.  (Rom.  xiv:  1-23.)  Paul 
was  anxious  to  discriminate  between  his  own 
opinions  and  a  clear  "thus  saith  the  Lord." 
(I  Cor.  vii:  25-26,  40;  xi:  1-16.) 

When  one  applies  for  baptism  and  mem- 
bership in  a  congregation  of  Disciples  no  ques- 
tions are  asked  about  opinions  such  as:  "  Are 
you  aCalvinist?"  **  Are  you  an  Arminian?" 
"  Are  you  a  Universalist  ?"  but,  *'  Do  you  be- 
lieve in  your  heart  that  Jesus  is  the  Christ  the 
Son  of  the  living  God  ?' '  The  assumption  is 
that  if  one  thinks  right  and  feels  right  about 
the  Christ,  he  will  guide  him  in  the  way  of 
righteousness. 

III.  The  world  is  also  indebted  to  the 
Disciples  for  their  clear,  constant,  emphatic, 
testimony  concerning  the  sin  of  schism;  and 
for  the  earnest  and  Scriptural  plea  they  make, 
and  have  made  from  the  first,  in  favor  of  unity 
by  a  return,  in  faith  and  life,  to  New  Testa- 
ment  Christianity.     They   protested    against 


130      CONCERNING  THE  DISCIPLES  OF  CHRIST. 

the  sin  of  division  when  others  apologized  for 
and  excused  it.  The  present  wide-spread  in- 
terest in  the  cause  of  unity  and  union  among 
believers  is  a  result,  in  large  degree,  of  their 
Scriptural  teaching  on  this  subject.  From  the 
beginning  of  their  history  they  have  said,  in 
effect :  ' '  I^et  us  return  to  Christ  as  he  is  re- 
vealed to  us  in  the  Bible  and  strive  to  be  and 
to  do  all  that  he  desires  us  to  be  and  do." 
Hence  their  formal  proposition  to  Christendom 
is  that  believers  shall  come  together  and  be 
one  on,  i,  The  Primitive  Creed;  2,  The  Primi- 
tive Ordinances;  and  3,  The  Primitive  Life. 

IV.  Their  fundamental  principle  has  led 
them  to  indicate  the  steps  to  be  taken  in  turn- 
ing to  God  as  (i)  Faith  in  Christ,  (2)  repent- 
ance toward  God,  (3)  confession  of  Jesus  as 
the  Son  of  God  and  a  personal  Savior,  (4) 
baptism  in  his  name.  The  person  who  takes 
these  steps  can  say:  **  I  know  that  I  am  a 
Christian."  Such  confidence  is  begotten  by 
the  Word  of  God. 

For  the  things  here  mentioned  the  world 
owes  the  Disciples  of  Christ  a  debt  of  gratitude. 


.  INDEBTEDNESS   TO   THE   DISCIPLES.  131 


REVIEW. 

With  whom  did  this  movement  for  the  reunion  of  the 
church  originate  ?    With  man  or  God  ? 

For  what  is  the  world  indebted  to  the  Disciples  of 
Christ  ? 

Do  you  think  of  any  other  items  ? 

What  is  their  method  of  Bible  study  ? 

What  do  they  say  about  the  Old  Testament  ?  About 
the  New  ? 

What  is  the  creed  of  Christianity  ? 

What  is  the  difference  between  faith  and  opinion  ? 

What  questions  are  asked  of  one  who  desires  to  be- 
come a  member  of  the  church  ? 

What  are  the  three  items  in  the  basis  of  union  pro- 
posed by  the  Disciples  ? 

Explain  each  of  these  items. 


APPENDIX. 


The  matter  following  is  selected  from  the  Year 
Book  for  1897,  prepared  by  G.  A.  Hoffman.  The 
book-list  is  intended  for  the  convenience  of  readers 
who  desire  such  additional  helps  in  the  study  of  the 
Disciples  of  Christ.— F.  D.  P. 


The  Annals  of  the  Disciples  of  Christ. 

1763    Thomas  Campbell  born  in  Ireland. 

1772     Barton  W.  Stone  born  in  Ireland. 

1788    Alexander  Campbell  born  in  Ireland. 

1792  James  O'Kelly  and  followers  secede  from  the 
Methodist  Church  and  take  the  Bible  as  their 
only  rule  of  faith. 

1796    Walter  Scott  born  in  Ireland. 

1800    Abner  Jones,   a  Baptist  minister,  organized  a 
church  on  the  Bible  alone. 
John  Rogers  born  in  Kentucky. 

i8oi     The  great  revival  at  Cane  Ridge  conducted  by 
B.  W.  Stone. 
Robert  Marshall,  John  Dunlavey,  Barton  W. 
Stone,  Richard  McNemar  and  John  Thomp- 
son withdraw  from  the  Lexington  Synod. 


APPENDIX.  133 

1804  Cane  Ridge  Church,  the  oldest  in  the  brother- 
hood, organized  at  Cane  Ridge,  Kentucky, 
taking  the  Bible  as  its  only  rule  of  faith  and 
practice. 

1807  Thomas  Campbell  emigrates  to  America. 

1808  A.   Campbell    and    his    father's    family    ship- 

wrecked. 

1809  A.  Campbell  severs  his  connection   with  the 

Seceder  Church  in  Glasgow,  Scotland. 

The  famous  declaration  accepted — "  Where  the 
Scriptures  speak,  we  speak;  where  the  Scrip- 
tures are  silent,  we  are  silent." 

The  Christian  Association  of  Washington 
formed,  composed  of  Brush  Run  and  Cross 
Roads  churches. 

1810  A.   Campbell  preaches   his  first   sermon    near 

Washington,  Pa. 
Church  in  New  York  City  organized  with  the 
Bible  as  their  only  rule  of  faith. 
1S13    The  Campbells  and  Brush   Run  Church  unite 
with  the  Redstone  Baptist  Association. 
W.  K.  Pendleton  born  in  Virginia. 
1816    A.  Campbell  delivers  his  sermon  on  the  Law 

before  the  Baptist  Association. 
18 iS    A.  Campbell  founds  Buffalo  Seminar)-. 

Walter  Scott  arrives  in  America. 
1820    Isaac  Errett  born  in  New  York. 

Campbell  and  Walker  Debate  on  Baptism. 
The  Mahoning  Baptist  Association  organized. 

1823  The   Christian   Baptist  founded  by  A.  Camp- 

bell. 
Campbell  and  McCalla  Debate. 

1824  The  Wellsburg  congregation  unites  with  the 

Western  Reserve  Baptist  Association. 


134      CONCERNING  THE  DISCIPLES   OF   CHRIST. 

A.  Campbell  meets  Barton  W.  Stone  at  George- 
town, Ky. 

P.  S.  Fall  and  congregation,  Lexington,  Ky., 
accept  the  Bible  as  their  only  rule  of  faith 
and  practice. 

1826  A.  Campbell  publishes  a  new  translation  of  the 

New  Testament  based  on  the  translation  of 
George  Campbell,  McKnight  and  Doddridge, 
known  as  the  "  Living  Oracles." 

The  church  at  Nashville,  Tenn.,  under  the  la- 
bors of  P.  S.  Fall,  accept  the  Bible  as  their 
only  rule  of  faith  and  practice. 

Barton  W.  Stone  founds  the  Christian  Messen- 
ger. 

1827  The  Mahoning  Association  sends  out  Walter 

Scott  as  an  Evangelist. 
Walter   Scott  baptizes  a  penitent  believer  on 
the  confession  of  his  faith  for  the  "remission 
of  sins,"  at  New  Lisbon,  Ohio. 

1828  Boone  Creek   Baptist  Association  disbands  to 

become  an  annual  meeting. 
John  Smith  and  many  others  in  Kentucky  re- 
ject the  Calvinistic  Confession  of  Faith  and 
leave  the  Baptist  Church. 

1829  The  Disciples  greatly  increase  and  multiply  in 

Ohio,  under  the  labors  of  Walter  Scott,  A. 
Bently,  W.  S.   Hayden,   Marcus   Wills,   Bos- 
worth  and  others 
Campbell  and  Owen  Debate  in  Cincinnati.,  Ohio. 

1830  The  Baptists  withdraw  from  the  "  Reformers" 

and  the  latter  become  a  distinct  people. 
A.  Campbell  founds  the  Millennial  Harbinger. 
Mahoning  and  Still  Water  Associations  become 

annual  meetings. 
Campbell  and  Jennings  Debate  at  Nashville. 


APPENDIX.  135 

1831  New  Lisbon,  Ohio,  Co-operation  organized. 
John  T.  Johnson  leaves  the  Baptist  Church. 
Union  between  Christians  and  Reformers  in 

Kentucky. 

1832  John  Smith  and  John  Rogers  sent  out  as  Evan- 

gelists in  Kentucky  and  supported  by   Co- 
operation, 
Reformers  withdraw  from  Baptists,  in  Rich- 
mond, Va, 

1835  A.  Campbell  compiles  Christian  Hymn  Book. 
A,  Campbell  publishes  "Christian  System." 

1836  Bacon  College  founded  at  Georgetown,  Ky. 

1837  Campbell  and    Purcell    Debate  at    Cincinnati, 

Ohio. 
First  Missionary  meetings  in  Missouri  and  the 
West. 

1838  Campbell  and  Skinner  Debate. 

1840  Bethany  College  founded. 

184 1  Bethany    College  opened    with   A.   Campbell, 

President,  four  professors  and  one  hundred 

students. 
Benj.  Franklin  founds  the  Reformer  at  Center- 

ville,  Ind. 
1843     Campbell  and  Rice  Debate  at  Lexington,  Ky. 
1845     A.  Campbell,  as  Chairman  of  a  Committee  of 

Five,   presents    report    for    co-operation    of 

churches  in  Mission  work. 
The  American  Christian  Bible  Society  organized 

at  Cincinnati. 

1847  A.  Campbell  visits  Great   Britain   and   is   im- 

prisoned in  Scotland. 

1848  Walnut    Grove    Academy,    afterwards   Eureka 

College,  founded. 

1849  The  American  Christian  Missionary  Society  or- 

ganized, with  A.  Campbell,  President. 


136      CONCERNING   THE   DISCIPLES   OF   CHRIST. 

1S50    Butler  University  founded,  Irvington,  Ind. 

South  Kentucky  College  founded,  Hopkins- 
ville,  Ky. 

Dr.  Barclay  sent  to  Jerusalem  as  missionary. 

Hiram  Eclectic  Institute  founded. 

Benj.  Franklin  and  D.  S.  Burnett  become  asso- 
ciated in  the  publication  of  the  two  papers,  the 
Reformtr  and  the  Chi  istian  Age. 

1552  A.  Campbell  advocates  missionary  Conventions 

to  send  men  to  preach  the  Gospel. 

1553  Christian  University  founded  at  Canton,  Mo. 

1554  Death  of  Thomas  Campbell. 

Dr.  Barclay  recalled  as  Missionary  to  Jerusalem. 

1555  A.  Campbell  revises  the  Book  of  Acts  for  the 

Bible  Union. 
1856    Eureka  College  founded. 

Benj.  Franklin  founds  the  American  Christiati 

ReviezL'. 
Daughters'  College,  Harrodsburg,  Ky., founded. 
1S57     Bethany  College  burned  and  rebuilt. 

Bacon  College  becomes  Kentucky  University. 
Eminence  College  founded.  Eminence,  Ky. 
185S     J.  O.  Beardsley  sent  as  missionary  to  Jamaica. 
1863     Oskaloosa  College  founded,  Oskaloosa.  Iowa. 
1S65     Kentucky  University  moved  from  Harrodsburg 
to  Lexington. 
Christian  Standard  founded  by  Isaac  Errett. 
Bible  College  founded  at  Lexington,  Ky. 
1866     A.  Campbell  died. 

W.  K.  Pendleton  is  elected  President  of  Beth- 
any College. 
1S67     Hiram  Eclectic  Institute  becomes  Hiram  Col- 
lege. 
1869     Hamilton  College,  Lexington,  Ky,,  founded. 
Louisville  plan  of  Mission  Work  adopted. 


APPENDIX.  137 

1873  Add-Raii  Christian  University,  Thorp  Springs, 

Texas,  founded. 

1874  Christian  Woman's  Board  of  Missions  organ- 

ized. 

1875  Foreign   Christian    Missionary  Society  organ- 

ized. 

Isaac  Errett  becomes  President  of  Foreign 
Christian  Missionary  Society. 

Southern  Christian  Institute  founded  at  Ed- 
wards, Miss. 

1876  Christian  Woman's  Board  of  Missions  begins 

work  in  Jamaica. 
H.  S.  BOarl  first  missionary  sent  to  England. 

1877  Dr.  Hoick  sent  as  missionary  to  Denmark. 
1879     G.  N.  Shishmanian  sent  as  Missionary  to  Tur- 
key. 

1881  Drake  University,  Des  Moines,  Iowa,  founded. 
President  James  A.  Garfield  died. 

A.  Norton  and  G.  L.  Wharton  sent  to  India: 
first  missionaries  to  heathen  lands. 

1882  Christian  and  Evangelist  unite   and   become 

the  Christian  Evangt'list. 

1882  Christian   Woman's   Board  of    Missions   sends 

four  young  ladies  to  India. 
A.    McLean    elected   Corresponding   Secretary 
Foreign  Christian  Missionary  Society. 

1883  Milligan  College  founded. 

G.  T.  Smith  and  C.  E.  Garst  first  missionaries 
sent  to  Japan. 

1887  E.  T.  Williams  and  F.  E.  Meigs  sent  as  mis- 

sionaries to  China. 

1888  Isaac  Errett  died. 

1890    Cotner  University  founded  at  Lincoln,  Neb. 
1892     Ann  Arbor  Bible  Chair  founded. 


138      CONCERNING  THE  DISCIPLES   OF   CHRIST. 

1895  Divinity  House  founded  in  Chicago  with  H.  L. 
Willett,  Dean. 

J.  W.  McGarvey  becomes  President  Bible  Col- 
lege, Lexington,  Ky. 

A.  McLean  makes  missionary  tour  around  the 
world. 

Benjamin  L.  Smith  becomes  Corresponding 
Secretary  of  the  American  Christian  Mission- 
ary Society. 

J.  A.  Lord  becomes  editor  Christian  Standard. 


OFFERING  OF  THE  CHURCHES  OF   CHRIST. 

FOR    SELF-SUPPORT,   MISSIONS,  EDUCATION    AND   OTHER  BENEVO- 
LENCES FOR  1896. 

CHURCHES  FOR  SELF-SUPPORT. 

For  Church  Building $    750,000 

For  Ministerial  Support __     2,600,000 

For  Incidental  Expenses 634,000 

For  Church  and  Bible  School  Literature  .-        300,000 

Total  Expenditure  for  Local  Work..-  154,284,000 

GENERAL  BENEVOLENCE. 

For  Orphan  Homes  and  Orphan  Schools.-  $     45,000 
For  Education  and  Endowing  Colleges —        125,000 

Total -_ __ I    170000 


APPENDIX.  i;^9 


OFFERTNGS  FOR  AflSSIONS. 

FOREIGN. 

Foreign  Christian  Missionary  Society $      93,867 

Christian  Woman's  Board  of  Missions 26,250 

Independent  and  Miscellaneous 5,000 

Total  to  Foreign  Missions $    125,117 

HOME. 

American  Christian  Missionary  Society —  $  27,943 

Church  Extension 24,062 

Negro  Education  and  Evangelization ii,445 

Christian  Woman's  Board  of  Missions 34,872 

Ministerial  Relief 5,840 

State  and  District  Organizations 196,644 

Total  for  Home  Missions $    300,846 

Total  for  all  Missions J    425,963 

Total  Money  Raised  for  all  Purposes $4,879,963 

Note.  —Taking  the  membership  at  the  begin- 
ning of  the  year  these  offerings  indicate  an  average 
of  15-15  per  member.  For  Missions,  45  cents  per 
member. 


Short  List  of  Books  and  Tracts 

ON   THE 

History  and  Doctrine  of  the  Disciples. 


Christian  Baptism ;  A.  Campbell,  Cinn.,  $1.00;  St.  L $1  25 

Christian  System;  ^.  CrtWio^^//,  St.  L,  &  Cinn 1  50 

On  the  Rock;  Z>.  R.  Diuigan,  St.  L 90c  and  1  50 

Orthodoxy  in  the  Civil  Courts,  J.  H.  Edzvards,  Cinn I  00 

Fifty-nine  Years  of  History  (Tract) ;  /.  Errett,  Cinn 10 

Our  Position  (Tract) ;  /.  Errett,  Cinn  03 

Talks  to  Bereans; /.  ^rr^'/'/',  St.  L 1  00 

Walks  About  Jerusalem ;  /.  Errett,  St.  L 1  00 

Old  Faith  Restated;  J.  H.  Garrison,  St,  L 2  00 

Disciples  of  Christ  (Tract) ;  J.  H.  Garrison,  St.  L 10 

Memoir  of  Isaac  Errett;  J.  S.  Lamar,  2v.,  Cinn 3  00 

First  Principles  and  Perfection ;  J.  S.  Lamar,  Cinn 1  50 

What  is  the  Christian  Church  ?  (Tract,)  J.  S.  Lamar,  Cinn. ...  05 

Memoirs  of  Alexander  Campbell;  R.  Richardson,  Iv.,  Cinn. .  3  50 

Autobiography  of  Samuel  Rogers ;  ed.  by  J".  A.  Rogers,  Cinn.  1  00 

Peculiarities  of  the  Disciples;  B.  B,  Tyler,  Cinn.,  paper 25 

History  of  the  Disciples  of  Christ;  B.  B.  Tyler,  (Am.  Church 

Hist.  Ser..  v.  12),  New  York 2  50 

Why  Am  I  a  Disciple  ?  (Tract,)  B.  B.  Tyler,  Cinn 10 

Life  of  John  Smith;  J.  A.  Williams,  St.  L 2  00 

The  Great  Salvation ;  E.  V.  Zollars,  Cinn 1  50 

The  above  books  and  others  of  a  similar  nature  may  be  obtained 
of  the  Christian  Publishing  Co.,  St.  Louis,  Mo.,  and  the  Standard 
Publishing  Co.,  Cincinnati,  O. 


